p031.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
{a.wi.ka.}
- cont
p031c1
{a.wi.hka.}
{a.wi.ga.}
{a.wi.Ga.}
{a.wi.ta.}
{a.wi.da.}
{a.wi.Da.}
p031c2
{a.wi.na.}
{a.wi.pa.}
{a.wi.Ba.}
{a.wi.ma.}
{a.wi.ya.}
{a.wi.ra.}
{a.wi.la.}
p031c3
{a.wi.wa.}
{a.wi.sha.}
{a.wi.Sa.}
{a.wi.þa.}
{a.wi.ha.}
Inset pix: Vaisnavite view of the Buddha. Probably there were two Buddhas:
- Buddha - of the Atta doctrine - the Vaisnavite's Buddha, and
- Gautama Buddha - of the Anatta doctrine.
Orphan:
अविशिष्x{093c}ट a-vi-sishta not different: -tâ, f., -tva, n. abst. n.; -suddha, pp. impure; not thoroughly investigated.
UKT notes :
• Saivites, Vaisnavites, and Buddhists
{a.wi.ka.}
- cont
p031c1-b00/ p032
• अविकल्प [ a-vikalpa ]
- a. not hesitating: -m, ad. without hesitation.
अविकल्प a-vikalpa not hesitating:
-m, ad. without hesitation.
p031c1-b01/ p032
• अविकार [ a-vikâr-a ]
- m. no change, no disfigurement; a. subject to no change; -in,
a. not
changing; not moving a muscle: -i-tâ, f. abst. ɴ.; -ya, fp. unchangeable.
अविकार a-vikâr-a
no change, no disfigurement; a. subject to no change; -in,
a. not changing; not moving a muscle: -i-tâ, f. abst. n.; -ya,
fp. unchangeable.
p031c1-b02/ p032
• अविकृत [ á-vi-krita ]
- pp. not changed; not prepared, natural; undeveloped; not misshapen.
अविकृत á-vi-krita
not changed; not prepared, natural; undeveloped; not
misshapen.
p031c1-b03/ p032
• अविक्रम [ a-vikrama ]
- a. not valorous.
अविक्रम
a-vikrama not valorous.
p031c1-b04/ p032
• अविक्रियत्व [ a-vi-kriya-tva ]
- n. unchangeableness; -kriyâ, f. no change: -‿âtmaka,
a. subject to no
change.
अविक्रियत्व
a-vi-kriya-tva unchangeableness; -kriyâ, f. no change: -̮âtmaka,
a. subject to no change.
p031c1-b05/ p032
• अविक्रीत [ á-vi-krîta ]
- pp. not having sold; -kreya, fp. not for sale; -kshata,
pp. uninjured;
-kshubdha, pp. not disarranged.
अविक्रीत
á-vi-krîta not having sold; -kreya, fp. not for sale; -kshata,
pp. uninjured; -kshubdha, pp. not disarranged.
p031c1-b06/ p032
• अविख्यातदोष [ a-vi-khyâta-dosha ]
= अ व ि ख ् य ा त द ो ष
- a. having committed no notorious crime.
अविख्यातदोष
a-vi-khyâta-dosha having committed no notorious crime.
{a.wi.ga.}
p031c1-b07/ p032
• अविगान [ a-vigâna ]
- a. unanimous.
अविगान a-vigâna
unanimous.
p031c1-b08/ p032
• अविग्रह [ a-vigraha ]
- a. indisputable.
अविग्रह a-vigraha
indisputable.
{a.wi.Ga.}
p031c1-b09/ p032
• अविघ्न [ a-vighna ]
= अ व ि घ ् न
- a. unimpeded, undisturbed; n. lack of hindrance: in. without hindrance:
-tas, ad. without obstacles; i-ta, pp. unhindered, undisturbed.
अविघ्न a-vighna
unimpeded, undisturbed; n. lack of hindrance: in. without
hindrance: -tas, ad. without obstacles; i-ta, pp.
unhindered, undisturbed.
{a.wi.sa.}
p031c1-b10/ p032
• अविचक्षण [ a-vikakshana ]
- a. not subtile, stupid.
अविचक्षण a-vikakshana
not subtile, stupid.
p031c1-b11/ p032
• अविचल [ a-vikala ]
- a. not wavering, steadfast; i-ta, pp. unaverted.
अविचल a-vikala
not wavering, steadfast; i-ta, pp. unaverted.
p031c1-b12/ p032
• अविचार [ a-vikâr-a ]
- m. lack of reflexion; a. not reflecting: -m, ad. without delay,
-gña,
a. unacquainted with reflexion; -ana, n. lack of reflexion;
-ayat, pr. pt.
unreflecting; -ita, pp. unconsidered: -m, ad. without hesitation;
-ya, fp.
needing no reflexion.
अविचार a-vikâr-a
lack of reflexion; a. not reflecting: -m, ad. without delay,
-gña, a. unacquainted with reflexion; -ana, n. lack of
reflexion; -ayat, pr. pt. unreflecting; -ita, pp.
unconsidered: -m, ad. without hesitation; -ya, fp. needing
no reflexion.
p031c1-b13/ p032
• अविच्छिन्न
[ a-vi-kkhinna ]
= अ व ि च ् छ ि न ् न
- pp. not severed, continuous;
-kkheda, m. uninterruptedness: ab. uninterruptedly;
-kyuta, pp. not to be lost:
-m, ad. faultlessly.
अविच्छिन्न a-vi-kkhinna
not severed, continuous; -kkheda, m. uninterruptedness: ab.
uninterruptedly; -kyuta, pp. not to be lost: -m, ad.
faultlessly.
{a.wi.za.}
p031c1-b14/ p032
• अविजानत््
[ a-vi-gânat ]
= अ व ि ज ा न त ्
- pr. pt. not knowing, ignorant;
-gña, a. undiscerning:
-tâ, f. stupidity;
-gñâta, pp. unknown, unrecognised;
-gñâna, n. lack of knowledge: ab. unawares;
a. lacking knowledge;
-gñeya, fp. unrecognisable
अविजानत्् a-vi-gânat
not knowing, ignorant; -gña, a. undiscerning: -tâ, f.
stupidity; -gñâta, pp. unknown, unrecognised; -gñâna, n.
lack of knowledge: ab. unawares; a. lacking knowledge;
-gñeya, fp. unrecognisable.
© अविजानत््
[ a-vi-gânat ]
= अ व ि ज ा न त ्
Skt: अविजानत्
[ a-vi-gânat ]- pr. pt. not knowing, ignorant;
-- Mac031c1
Skt: अविजानत्
«avijānat » - adj. not understanding or knowing, ignorant
-- SpkSkt
{a.wi.ta.}
p031c1-b15/ p032
• अवितथ [ a-vitatha ]
- a. not false, true; favourable: -m, ad. truly; n. a metre;
-vâk, a.
truth-speaking.
अवितथ a-vitatha
not false, true; favourable: -m, ad. truly; n. a metre;
-vâk, a. truth-speaking.
p031c1-b16
• [av-i-trí ]
- m. helper, protector
p031c1-b17/ p032
• अवितृप्त [ a-vi-tripta ]
- pp. unsatiated: -ka, a. not yet sated with (g.).
अवितृप्त a-vi-tripta
unsatiated: -ka, a. not yet sated with (g.).
{a.wi.da.}
p031c1-b18/ p032
• अविदग्ध [ a-vi-dagdha ]
- pp. not burnt; not clever.
अविदग्ध
a-vi-dagdha not burnt; not clever.
p031c1-b19/ p032
• अविदासिन्् [ a-vidâsin ]
- a. unfailing, perennial.
अविदासिन््
a-vidâsin unfailing, perennial.
p031c1-b20/ p032
• अविदित [ á-vid-ita ]
- pp. unknown: -m, ad. unawares.
अविदित á-vid-ita
unknown: -m, ad. unawares.
p031c1-b21/ p032
• अविदुष्टर [ á-vidush-tara ]
- cpv. of ávidvas.
अविदुष्टर
á-vidush-tara ávidvas.
p031c1-b22/ p032
• अविद्ध
[ a-viddha ]
- pp. unpierced.
अविद्ध a-viddha
unpierced.
p031c1-b23/ p032
• अविद्य
[ a-vidya ]
= अ व ि द ् य -->
{a.wi.d~ya.}
- a. uncultured; destitute of knowledge;
â, f. ignorance.
अविद्य a-vidya
uncultured; destitute of knowledge; â, f. ignorance.
p031c1-b24/ p032
• अविद्यमान [ a-vidya-mâna ]
- pr. pt. not existing: -vat, ad. as if non-existent: -tva,
n. abst. ɴ.
अविद्यमान
a-vidya-mâna not existing: -vat, ad. as if non-existent:
-tva, n. abst. n.
p031c1-b25/ p032
• अविद्वस्् [ á-vidvas ]
- pr. pf. pt. not knowing, ignorant.
अविद्वस््
á-vidvas not knowing, ignorant.
p031c1-b26/ p032
• अविद्विषे [ á-vidvishe ]
- d. inf. so as to avoid enmity.
अविद्विषे
á-vidvishe so as to avoid enmity.
p031c1-b27/ p032
• अविद्वेष [ á-vidvesha ]
- m. freedom from enmity, amity.
अविद्वेष
á-vidvesha freedom from enmity, amity.
{a.wi.Da.}
p031c1-b28/ p032
• अविधवा [ a-vidhav&asharp; ]
- f. no widow.
अविधवा
a-vidhavaN no widow.
p031c2-b00/ p032
• अविधान [ a-vidhâna ]
- n. non-prescription: -tas, ad. not according to prescription.
अविधान a-vidhâna
non-prescription: -tas, ad. not according to prescription.
p031c2-b01/ p032
• अविधिपूर्वकम्् [ a-vidhi-pûrvakam ]
- ad. against prescribed rules, irregularly.
अविधिपूर्वकम््
a-vidhi-pûrvakam against prescribed rules, irregularly.
p031c2-b02/ p032
• अविधुर [ a-vidhura ]
- a. not lacking a pole; cheerful.
अविधुर a-vidhura
not lacking a pole; cheerful.
p031c2-b03/ p032
• अविधेय [ a-vi-dheya ]
- fp. perverse; -tâ, f. perverseness.
अविधेय a-vi-dheya
perverse; -tâ, f. perverseness.
{a.wi.na.}
p031c2-b04/ p032
• अविनय [ a-vinaya ]
- m. unseemly behaviour; -vat, a. ill-mannered, uncivil.
अविनय a-vinaya
unseemly behaviour; -vat, a. ill-mannered, uncivil.
p031c2-b05/ p032
• अविनश््वर [ a-vinasvara ]
- a. imperishable.
अविनश्््वर a-vinasvara
imperishable.
p031c2-b06/ p032
• अविनाश [ a-vinâs-a ]
- m. non-corruption; non-detraction; -ín, a. imperishable; undecaying.
अविनाश a-vinâs-a
non-corruption; nondetraction; -ín, a. imperishable;
undecaying.
p031c2-b07/ p032
• अविनिवर्तिन्् [ a-vinivartin ]
- a. not turning back, not fleeing.
अविनिवर्तिन्् a-vinivartin
not turning back, not fleeing.
p031c2-b08/ p032
• अविनीत [ a-vi-nîta ]
- pp. ill-bred.
अविनीत a-vi-nîta
ill-bred.
p031c2-b09/ p032
• अविनोद [ a-vinoda ]
- m. ennui.
अविनोद a-vinoda
ennui.
p031c2-b10/ p032
• अविन्दत्् [ a-vind-at ]
- pr. pt. not finding, not finding out.
अविन्दत््
a-vind-at not finding, not finding out.
{a.wi.pa.}
p031c2-b11/ p032
• अविपक्वकरण [ a-vipakva-karana ]
- a. having immature organs.
अविपक्वकरण
a-vipakva-karana having immature organs.
p031c2-b12/ p032
• अविपर्यय [ ¹. a-viparyaya ]
- den. P. not to fail.
अविपर्यय 2.
a-vipary-aya no transposition; no error; -âsa, m. no
inversion: in. without inversion.
p031c2-b13/ p032
• अविपर्यय [ ². a-vipary-aya ]
- m. no transposition; no error; -âsa, m. no inversion: in. without
inversion.
अविपर्यय 1.
a-viparyaya P. not to fail.
p031c2-b14/ p032
• अविपाल [ avi-pâlá ]
- m. shepherd.
अविपाल avi-pâlá
shepherd.
p031c2-b15/ p032
• अविप्रयुक्त [ a-vi-pra-yukta ]
- pp. not severed; -pluta, pp. inviolate; true to one's vow.
अविप्रयुक्त
a-vi-pra-yukta not severed; -pluta, pp. inviolate; true to
one's vow.
{a.wi.Ba.}
p031c2-b16/ p032
• अविभक्त [ a-vi-bhakta ]
= अ व ि भ क ् त
- pp. undivided; having community of goods; -bhâga, m. no division.
अविभक्त
a-vi-bhakta undivided; having community of goods; -bhâga, m.
no division.
p031c2-b17/ p032
• अविभावित [ a-vi-bhâv-ita ]
- pp. not clearly perceived; -ya-mâna, pr. pt. ps. being unnoticed.
अविभावित
a-vi-bhâv-ita not clearly perceived; -ya-mâna, pr. pt. ps.
being unnoticed.
p031c2-b18/ p032
• अविभिन्न [ a-vi-bhinna ]
- pp. undivided (from, ab.); unchanged; -kâlam, ad. at the same time.
अविभिन्न
a-vi-bhinna undivided (from, ab.); unchanged; -kâlam, ad. at
the same time.
p031c2-b19/ p032
• अविभूषणपरिच्छद [ a-vibhûshana-pari-kkhada ]
- a. lacking ornaments and furniture.
अविभूषणपरिच्छद
a-vibhûshana-pari- kkhada lacking ornaments
and furniture.
p031c2-b20/ p032
• अविभ्रम [ a-vibhrama ]
- a. unaffected.
अविभ्रम
a-vibhrama unaffected.
p031c2-b21/ p032
• अविभ्रान्त [ a-vi-bhrânta ]
- pp. immovable.
अविभ्रान्त
a-vi-bhrânta immovable.
{a.wi.ma.}
p031c2-b22/ p032
• अविमर्शितव्य [ a-vi-mars-itavya ]
- fp. not deserving further consideration.
अविमर्शितव्य
a-vi-mars-itavya not deserving further consideration.
p031c2-b23/ p032
• अविमुक्तशैव [ a-vi-mukta-saiva ]
- m. Saiva monk of a certain grade; -‿âpîda, m. N. of a king;
-‿îsa, m.
Siva.
अविमुक्तशैव
a-vi-mukta-saiva -̮âpîda, m. N. of a king; -̮îsa, m.
Siva.
See my note on Saivites, Vaiṣnavites, and Buddhists
p031c2-b24/ p032
• अविमोचन [ a-vimokana ]
- n. not freeing; not aiding.
अविमोचन a-vimokana
not freeing; not aiding.
( end of old p031-1.htm)
{a.wi.ya.}
p031c2-b25/ p032
• अवियुक्त [ a-vi-yukta ]
- pp. unseparated from (in.); -yoga, m. non-separation from (in.);
-rata,
pp. not desisting from (ab.); ceaseless: -m, ad.; -ramat,
pr. pt. not desisting fr. (ab.).
अवियुक्त
a-vi-yukta unseparated from (in.); -yoga, m. non-separation
from (in.); -rata, pp. not desisting from (ab.); ceaseless:
-m, ad.; -ramat, pr. pt. not desisting fr. (ab.).
{a.wi.ra.}
p031c2-b26/ p032
• अविरल [ a-virala ]
- a. close; frequent; vehement: -m, ad. firmly; heartily.
अविरल a-virala
close; frequent; vehement: -m, ad. firmly; heartily.
p031c2-b27/ p032
• अविरह [ a-virah-a ]
- m. non-separation; union; -ita, pp. unseparated; united.
अविरह a-virah-a
non-separation; union; -ita, pp. unseparated; united.
p031c2-b28/ p032
• अविरामम््
[ a-virâmam ]
- ad. without ceasing.
अविरामम््
a-virâmam without ceasing.
p031c2-b29/ p032
• अविरुद्ध
[ a-vi-ruddha ]
= अ व ि र ु द ् ध
- pp. unhindered; unopposed to (in., g., --°); not at enmity with;
not unpleasant; -roddhri, a. not fighting; -rodha,
m. no conflict with, no
disadvantage for (--°); -rodhin, a. not conflicting with, not prejudicing (g.,
--°).
अविरुद्ध
a-vi-ruddha unhindered; unopposed to (in., g., --°); not at
enmity with; not unpleasant; -roddhri, a. not fighting;
-rodha, m. no conflict with, no disadvantage for (--°);
-rodhin, a. not conflicting with, not prejudicing (g., --°).
{a.wi.la.}
p031c2-b30/ p032
• अविलम्ब [ a-vilamb-a ]
- m. no hesitation; a. not hesitating: -m, in. without delay;
-ita, pp.
unhesitating: -m, ad. without delay; -in, a. not delaying;
-ya, gd. without hesitating.
अविलम्ब
a-vilamb-a no hesitation; a. not hesitating: -m, in. without
delay; -ita, pp. unhesitating: -m, ad. without delay; -in,
a. not delaying; -ya, gd. without hesitating.
p031c3-b01/ p032
•
अविलीन [ a-vi-lîna ]
- pp. not annihilated: with bhû, remain alive.
अविलीन a-vi-lîna
not annihilated: with bhû, remain alive.
p031c3-b02/ p032
• अविलुप्य [ a-vilup-ya ]
- fp. indestructible.
अविलुप्य
a-vilup-ya indestructible.
{a.wi.wa.}
p031c3-b03/ p032
• अविवाह [ a-vivâh-a ]
- a. not living in wedlock; -in, a. not suitable for marriage.
अविवाह a-vivâh-a
not living in wedlock; -in, a. not suitable for marriage.
p031c3-b04/ p032
• अविविक्त [ a-vi-vikta ]
- pp. undistinguished; not decided; -vrita, pp. not uncovered; unknown,
hidden; not showing one's weak points.
अविविक्त
a-vi-vikta undistinguished; not decided; -vrita, pp. not
uncovered; unknown, hidden; not showing one's weak points.
p031c3-b05/ p032
• अविवेक [ a-vivek-a ]
- m. want of discrimination; lack of judgment; a. lacking judgment:
-tâ,
f. abst. ɴ.; -in, a. undivided; lacking insight; having no discriminating
people.
अविवेक a-vivek-a
want of discrimination; lack of judgment; a. lacking
judgment: -tâ, f. abst. n.; -in, a. undivided; lacking
insight; having no discriminating people.
p031c3-b06/ p032
• अविवेनत्् [ á-vi-ven-at ]
- pr. pt. not turning away, well-disposed.
अविवेनत््
á-vi-ven-at not turning away, well-disposed.
p031c3-b07/ p032
• अविशङ्क [ a-visaṅk-a ]
- a. unhesitating; fearless; â, f. freedom from hesitation or timidity;
-ita, pp. fearless; unhesitating; -in, a. not assuming or supposing.
अविशङ्क a-visaṅk-a
unhesitating; fearless; â, f. freedom from hesitation or
timidity; -ita, pp. fearless; unhesitating; -in, a. not
assuming or supposing.
p031c3-b08/ p032
• अविशद [ a-visada ]
- a. indistinct; rigid.
अविशद a-visada
indistinct; rigid.
p031c3-b09
• [a-visastrí ]
- m. bad carver
p031c3-b10/ not online
• अविशिष्ट [ a-vi-sishta ]
- pp. not different: -tâ, f., -tva, n. abst.
ɴ.; -suddha, pp. impure; not
thoroughly investigated.
p031c3-b11/ p032
• अविशेष [ a-visesh-a ]
- m. no difference: -tas, in. ad. without difference; a. indiscriminate,
-gña, a. undiscriminating; -ita, pp. unspecified.
अविशेष a-visesh-a
no difference: -tas, in. ad. without difference; a.
indiscriminate, -gña, a. undiscriminating; -ita, pp.
unspecified.
p031c3-b12/ p032
• अविश्रम [ a-vi-srama ]
- a. unceasing, unremitting; -srambha, m. mistrust: -tâ,
f. abst. ɴ.; -srânta,
pp. unceasing; -srâma, a. not resting; unceasing, unremitting:
-m, ad. without
resting.
अविश्रम a-vi-srama
unceasing, unremitting; -srambha, m. mistrust: -tâ, f. abst.
n.; -srânta, pp. unceasing; -srâma, a. not resting;
unceasing, unremitting: -m, ad. without resting.
p031c3-b13/ p032
• अविश््वसत्् [ a-vi-svas-at ]
- pr. pt. distrustful; -anîya, fp. not to be trusted: -tâ,
f., -tva, n. abst. ɴ.; -ta, pp. distrustful.
अविश्््वसत््
a-vi-svas-at distrustful; -anîya, fp. not to be
trusted: -tâ, f., -tva, n. abst. n.; -ta, pp. distrustful.
p031c3-b14/ p032
• अविश््वास [ a-visvâs-a ]
- m. distrust; a. distrustful: -m, ad. -ly, -ganaka,
a. arousing
distrust; -in, a. distrustful.
अविश्््वास a-visvâs-a
distrust; a. distrustful: -m, ad. -ly, -ganaka, a. arousing
distrust; -in, a. distrustful.
{a.wi.Sa.}
p031c3-b15/ p032
• अविष [ a-visha ]
Skt: अविष [ a-visha ]
- n. no poison; a. (á) not poisonous. - Mac031c3
अविष a-visha no
poison; a. (á) not poisonous.
BPal:
{a.wi.þa.}
- UHS PMD0140
UKT from UHS: mfn. not poisonous
p031c3-b16/ p032
• अविषक्त [ a-vi-shakta ]
- pp. not attached to or set on (--°); irresistible.
अविषक्त
a-vi-shakta not attached to or set on (--°); irresistible.
p031c3-b17/ p032
• अविषम [ a-vishama ]
- a. not unequal; even; friendly.
अविषम a-vishama
not unequal; even; friendly.
p031c3-b18/ p032
• अविषय [ a-vishaya ]
- m. no sphere; no object or concern; impracticable matter; no suitable
object for (g.): lc. in the absence of (g.); a. having no object;
-manas, a.
whose mind is not directed to the objects of sense; unworldly; -î-karana,
n.
not making something (g.) an object of (g.).
अविषय a-vishaya
no sphere; no object or concern; impracticable matter; no
suitable object for (g.): lc. in the absence of (g.); a.
having no object; -manas, a. whose mind is not directed to
the objects of sense; unworldly; -î-karana, n. not making
something (g.) an object of (g.).
p031c3-b19/ p032
• अविषह्य [ a-vi-shahya ]
- fp. intolerable.
अविषह्य a-vi-shahya
intolerable.
p031c3-b20/ p032
• अविषाद [ a-vishâd-a ]
- m., i-tva, n. undauntedness; -in, a. undaunted.
अविषाद a-vishâd-a
undauntedness; -in, a. undaunted.
p031c3-b21/ p032
• अविष्ठ [ áv-ishtha ]
- a. (spv.) accepting very gladly.
अविष्ठ áv-ishtha
accepting very gladly.
p031c3-b22/ p032
• अविष्या [ avi-shy&asharp; ]
- f. desire, zeal, passion; -shyú, a. eager; revengeful.
अविष्या
avi-shyaN desire, zeal, passion; -shyú, a. eager;
revengeful.
{a.wi.þa.}
p031c3-b23/ p032
• अविस्तीर्ण
[ a-vi-stîrna ]
= अ व ि स ् त ी र ् ण
- pp. not extensive; -spandita, pp. not quivering;
-spashta, pp.
indistinct; dim: -m, ad. -ly; -smita, pp. not astonished or taken aback;
-smrita,
pp. not forgotten.
अविस्तीर्ण a-vi-stîrna
not extensive; -spandita, pp. not quivering; -spashta, pp.
indistinct; dim: -m, ad. -ly; -smita, pp. not astonished or
taken aback; -smrita, pp. not forgotten.
{a.wi.ha.}
p031c3-b24/ p032
• अविहतगति [ a-vi-hata-gati ]
- a. of unimpeded course; -hita-siddha, pp. unfeigned, unartificial.
अविहतगति a-vi-hata-gati
of unimpeded course; -hita-siddha, pp. unfeigned,
unartificial.
p031c3-b25/ p032
• अविह्वल [ a-vihvala ]
- a. firm; cheerful.
अविह्वल a-vihvala
firm; cheerful.
( end of old p031-2.htm)
p031c3-b26/ p032
• अवीक्षित [ a-vi‿îkshita ]
- pp. not recognised.
अवीक्षित
a-vi̮îkshita not recognised.
- UKT 150705, 161003:
UKT 161003: Read interesting articles on skull-cups in Wikipedia:
- https://en.wikipedia.org/wiki/Skull_cup 161003
- https://en.wikipedia.org/wiki/Kapala 161003
- https://en.wikipedia.org/wiki/Bhairava 161003
Excerpt from 2nd article: "A kapala{ka.pa-la.} कपाल (Skt: "skull") or skullcup is a cup made from a human skull used as a ritual implement (bowl) in both Hindu Tantra and Buddhist Tantra (Vajrayana). ... Hindu deities that may be depicted with the kapala include Durga
{dur~ga. mèý-tau}, Kālī
{ka-li mèý-tau} and Shiva
{þi-wa. nût}, especially in his Bhairava
{Bè:ra.wa.} भैरव form.
Note: I have given the Bur-Myan rendition and Romabama for ease of reading by the Bur-Myan audience. Goddess Durga
The followers of Vishnu-déva and Siva-déva could have been amicable to each other. However, I was surprised to find that they have been mortal enemies from time to time. The most militant seem to be the monks of Saiva sect.
They had been responsible for uprooting Buddhism
even from the very places where Gautama Buddha
was born and had died - areas where Buddha spent
most of his time. Unlike Shaivites, the
Vaiṣṇavites are quite friendly
towards Buddhists.
Books that are worth reading:
1. Political History of the Madura Country,
by J.H. Nelson, First published 1868, (bookpreview):
https://books.google.com.mm/ books? 150414
In the book are over 60 stories which told the
greatness of Siva-déva, and how the followers of
the Baûdd'ha religion, the enemies of those of
Siva were defeated.
Inset pix from:
http://en.wikipedia.org/wiki/Madurai 150415
showing Madurai a major city in the state
of Tamil Nadu in southern India.
2. A Survey of Hinduism, by Klaus K. Klostermaier,
3rd ed, 1933, (bookpreview):
https://books.google.com.mm/books? 150414
An excerpt of p306:
"The counterpart to the Daśnāmi
nāgas, the so-called
catursaṃpradāya nāgas,
are militant Vaiṣṇavas, organized
into ākhāḍas. They are
subdivided into two groups; one carries a banner
with the image of Rādhā-Kṛṣṇa,
the other into one with Sītā-Rāma.
One of Vaiṣṇava nāga
it is reliably told that he had taken a vow not
to eat one mouthful before he had killed at least
on Śaiva monk. A Śaiva in his turn had
sworn never to eat his daily meal, unless he had
first slain at least one Vaiṣṇava.
Bloody clashes, frequent in former centuries,
have become rare nowadays, but they are not
unknown. fn19."
From Wikipedia on: Decline of Buddhism in India:
- https://en.wikipedia.org/wiki/Decline_of_Buddhism_in_India 150705.
The decline of Buddhism in India, the
land of its birth, occurred for a variety of
reasons such as sectarian conflicts within
Buddhism, a loss in public and royal support
for Buddhism, socio-political developments,
gains by competing Indian religions such as
Vaishnavism & Shaivism Hinduism and Jainism, and the invasions of
India from central Asia.
[1]
[2]
[3]
UKT 161017: I have struck out the word "Hinduism" because the two separate religions, Vaishnavism and Shaivism, are quite different. First and foremost, Vaishnavism has as its head the Trinity (Mahabrahma, Vishnu, and Siva) of Vaishnavism, and Shaivism has only a Creator (Shiva). Secondly, I base my view on the attitudes of the two towards Buddhism.
Vaishnavism is quite friendly towards Buddhism, claiming the Buddha to be the 9th incarnate of Vishnu. On the other hand, the monks of Shaivism, in particular the followers of Adi Shankara (788-820 CE) are very militant towards Vaishnavites , and also towards the Buddhists. They are said to have used brute force such as killing the male Buddhist monks if they refused to convert to Shaivism, and have forced the celibate female Buddhist monks and nuns into marriage (which may be viewed as rape in modern times).
Read an interesting diatribe in
- http://bapumraut.blogspot.com/2013/02/how-adi-shankara-destroyed-buddhism-and.html 161007
Some of the facts mentioned in the article should be checked before accepting them as true.
Buddhism expanded in India in the centuries after the death of the Buddha, particularly after receiving the endorsement and royal support of the Maurya Empire under Ashoka in the 3rd century BCE. It spread even beyond the Indian subcontinent to Central Asia and China. A steady decline of Buddhism in India set in during the 1st millennium CE, though it continued to attract financial and institutional support during the Gupta era (4th to 6th century) and the Pala Empire (8th to 12th century). [4] [5]
Chinese monks travelling through the region between the 5th and 8th centuries CE, such as Faxian, Xuanzang, Yijing, and Song Yun, wrote of a decline of the Buddhist sangha, in the northwest Indian subcontinent, especially in the wake of the White Hun invasion followed by Turk-Mongol raids. [1] Buddhism largely disappeared from most of India with the Muslim conquest in the Indian subcontinent, surviving in the Himalayan regions and south India. [1] [2] [6]
Apart from the Himalayas and niche locations, Buddhism was virtually extinct in India by the end of the 19th century. In recent times Buddhism has seen a revival in India due to the influence of Anagarika Dharmapala, Kripasaran Mahasthavir, B. R. Ambedkar and Tenzin Gyatso, the 14th Dalai Lama.
From Wikipedia: Gautama Buddha in Hinduism
- https://en.wikipedia.org/wiki/Gautama_Buddha_in_Hinduism 161006
Gautama Budddha is viewed as an avatar of
the god Vishnu
{baiþ~þa.no: nût} in Vaishnava Hinduism.
Buddhist teachings do not rely on the Vedas,
are non-theistic
[1]
[2]
[3] and deny the reality of the self* or
Ātman; consequently, Hindu philosophers
classified Buddhism as
nāstika or
heterodoxy within the scheme of Hinduism.
[4]
*UKT 161006: The mixing up of Self - which is usually written with lower case "s", and Ātman had been confusing to me since my father U Tun Pe (who was a Theosophist and a Theravada Buddhist) told me about Ātman. I was still in my teens. At present, I hold that Self is Atta
{ût~ta.}, which may be "real" or "not", but is subject to change whereas Ātman is not subject to change. Atta
{a.nût~ta.}. This is just my personal view as a physical scientist.
The Buddha is described in important Hindu
scriptures, including almost all the major
Puranas
{pu.raaN kyûm:}. However, "not all of them
refer to the same person: some of them refer
to other persons, and some occurrences of
'buddha' simply mean 'a person possessing
buddhi'; most of them, however, refer
specifically to the founder of Buddhism.
"
[5] They portray him with two roles:
preaching non-theistic Vedic views in order
to restore the
Dharma
and criticizing animal sacrifice.
[6]
A partial list of major Puranic references of
the Buddha is as follows:
• Harivamsa (1.41)
• Vishnu Purana (3.18)
• Bhagavata Purana (1.3.24, 2.7.37, 11.4.23) [7]
• Garuda Purana (1.1, 2.30.37, 3.15.26) [8]
• Agni Purana (16)
• Naradiya Purana (2.72)
• Linga Purana (2.71)
• Padma Purana (3.252) [9]
In the Puranic texts, he is mentioned as one of the ten Avatars of Vishnu, usually as the ninth one. Another important scripture that mentions him as an avatar is Parashara's Brihat Parashara Hora Shastra (2:1-5/7).
Buddha is often described as a yogi or yogācārya and as a sannyāsi. His father is usually called Śuddhodhana, which is consistent with the Buddhist tradition, while in a few places the Buddha's father is named Añjana or Jina. He is described as beautiful (devasundararūpa), of yellow skin, and wearing brown-red or red robes. [10]
Only a few statements mention the worship
of Buddha, e.g. the Varahapurana
states that one desirous of beauty should
worship him.
[11] In some of the puranas, he is
described as having taken birth to
"mislead the demons asuras":
UKT 161007: The later-day Hindus, those who worship Vishnu-déva and Shiva-déva, describe the asuras as demons.
mohanārthaṃ dānavānāṃ bālarūpī pathi-sthitaḥ ।
putraṃ taṃ kalpayām āsa mūḍha-buddhir jinaḥ svayam ॥tataḥ saṃmohayām āsa jinādyān asurāṃśakān ।
bhagavān vāgbhir ugrābhir ahiṃsā-vācibhir hariḥ ॥
— Brahmanda Purana, Bhāgavatatātparya by Madhva, 1.3.28To delude the demons, he stood on the path in the form of a child. The foolish Jina (a demon), imagined him to be his son. Thus the lord Sri Hari expertly deluded Jina and other demons by his strong words of non-violence.
In the Bhagavata Purana, Buddha is said to have taken birth to restore the devas to power:
tataḥ kalau sampravṛtte sammohāya sura-dviṣām ।
buddho nāmnāñjana-sutaḥ kīkaṭeṣu bhaviṣyati ॥
— srimad-bhagavatam, 1.3.24
Then, in the beginning of Kali-yuga, for the purpose of confusing the enemies of the devas, [he] will become the son of Anjana, Buddha by name, in the Kīkaṭas. [7]
In many puranas, the Buddha is described as an incarnation of Vishnu who incarnated in order to bring either demons or mankind close to the Vedic dharma. The Bhavishya Purana contains the following:
At this time, reminded of the Kali Age, the god Vishnu became born as Gautama, the Shakyamuni, and taught the Buddhist dharma for ten years. Then Shuddodana ruled for twenty years, and Shakyasimha for twenty. At the first stage of the Kali Age, the path of the Vedas was destroyed and all men became Buddhists. Those who sought refuge with Vishnu were deluded. [12]
UKT: More in the Wikipedia article.
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