p051.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
Remember the proper spelling is with vowel-letter
{U.} उ in both Skt and Pali.
¤ short vowel, 1 blnk, उ «u» ={u.} /
¤ long vowel, 2 blnk, ऊ «ū» ={u} /
{U}-Bur ,
{U}-Mon
/
{u.da} - cont
p051c1
{u.di.}/
{U.di.}
{u.du.}/
{U.du.}
{u.dé}/
{U.dé}
{u.dau:}/
{U.dau:}
{oad}/
{OAd}
/ 
{OAd~}
{oad~ga.}/
{OAd~ga.}
{oad~Ga.}/
{OAd~Ga.}
p051c2
{oad~da.}/
{OAd~da.}
{oad~Da.}/
{OAd~Da.}
{oad~ba.}/
{OAd~ba.}
{oad~Ba.}/ 
{OAd-Ba.}
p051c3
{oad~ya.}/
{OAd~ya.}
{oad~ra.}/
{OAd~ra.}/
{OAdRa.}
{oad~wa.}/
{OAd~wa.}
UKT notes :
• Confusing glyphs of Skt-Dev and Hebrew
• Sceptre or staff
• Udumbara Devi
• Vowel harmony
{u.da}/
{U.da} - cont
p051c1-b00/ p044
• उदाहार्य [ ud-â-hâr-ya ]
- fp. to be given as an example; -hriti, f. example.
उदाहार्य
ud-â-hâr-ya to be given as an example; -hriti, f. example.
{u.di.}/
{U.di.}
p051c1-b01/ p044
• उदित [ ud-i-tá ]
- pp. √vad and ud+√i.
उदित ud-i-tá
√vad and ud+√i.
p051c1-b02/ p044
• उदिति [ úd-iti ]
- f. sunrise; sunset.
उदिति úd-iti
sunrise; sunset.
p051c1-b03/ p044
• उदितोदित [ udita‿udita ]
- a. (in whom what has been said has risen =) learned.
उदितोदित
udita̮udita (in whom what has been said has risen=) learned.
p051c1-b04/ p044
• उदीक्षा [ ud-îkshâ ]
- f. looking up or towards; waiting.
उदीक्षा ud-îkshâ
looking up or towards; waiting.
p051c1-b05/ p044
• उदीची [ ud-îkî ]
- f. of udañk.
उदीची ud-îkî
udañk.
p051c1-b06/ p044
• उदीचीन [ udîk-&isharp;na ]
- a. northward.
उदीचीन udîk-îna
northward.
p051c1-b07/ p044
• उदीच्य [ udîk-yã (or -yá) ]
- a. northern; m. pl. Northmen; -vritti, f. usage of the north country.
उदीच्य udîk-yã
(or -yá) northern; m. pl. Northmen; -vritti, f. usage
of the north country.
p051c1-b08/ p044
• उदीप [ ud-îpa ]
- m. inundation.
उदीप ud-îpa
inundation.
p051c1-b09/ p044
• उदीरण [ ud-îrana ]
- n. hurling; pronunciation.
उदीरण ud-îrana
hurling; pronunciation.
{u.du.}/
{U.du.}
p051c1-b10/ p044
• उदुम्बर [ ud-umbára ]
= उ द ु म ् ब र
Skt: उदुम्बर [ ud-umbára ]
- m. glomerous fig-tree; its fruit. - Mac051c1
उदुम्बर
ud-umbára glomerous fig-tree; its fruit.
BPal:
{U.dûm~ba.ra.} - UHS-PMD0215
UKT from UHS: m. water-fig tree (note the adj.
{ré}
'water')
glomerous - adj. (comparative more glomerous, superlative most glomerous) 1. (obsolete) Gathered or formed into a ball or round mass. [Origin: Latin glomerosus, from glomus. See glome. ] - http://www.yourdictionary.com/glomerous 150521
The genus Ficus is a large one, out of which Agri. Dept.2000 lists the following five:
• F. cunia -- Agri.Dept.2000, 01-0026{ka.twut}
• F. glomerata -- Agri.Dept.2000, 50-1334{ré-þa.hpûn:}
• F. glomerata -- Agri.Dept.2000, 58-1541{þa.hpûn:}
• F. lanceolat -- Agri.Dept.2000, 50-1335
• F. saemocarpa -- Agri.Dept.2000, 50-1335
See: ¤ MMPD Bur-Myan Akshara index
-- MMPD-indx.htm > click on {þa.} > Ficus spp. fam: Moraceae (link chk 161212)
See my note on Udumbara - the fig-tree, and Udumbara devi
p051c1-b11/ p044
• उदुम्बल [ ud-umbalá ]
- a. copper-coloured.
उदुम्बल
ud-umbalá copper-coloured.
{u.dé}/
{U.dé}
p051c1-b12/ p044
• उदेतव्य [ ud-etavya ]
- fp. n. it is needful to rise.
उदेतव्य
ud-etavya it is needful to rise.
p051c1-b13/ p044
• उदेतोस् [ ud-etos ]
- ab. inf. with purâ, before sunrise.
उदेतोस् ud-etos
purâ, before sunrise.
{u.dau:}/
{U.dau:}
p051c1-b14/ p044
• उदोजस्
[ úd-ogas ]
- a. extremely powerful.
उदोजस् úd-ogas
extremely powerful.
( end of old p051-1.htm )
{oad}/
{OAd}
/
{OAd~}
{oad~ga.}
उद्ग
p051c1-b15/ not online
• उद्गता
[ ud-gatâ]
= उ द ् ग त ा
Skt: उद्गता
[ ud-gatâ]
- f. a metre -- Mac051c1
Skt: उद्गाथा «udgāthā» - f. variety of the AryA metre -- SpkSkt
p051c1-b16/ p044
• उद्गति [ ud-gati ]
- f. coming forth, springing up.
उद्गति ud-gati
coming forth, springing up.
p051c1-b17/ p044
• उद्गद्गदिका [ ud-gadgadikâ ]
- f. sobbing.
उद्गद्गदिका
ud-gadgadikâ sobbing.
p051c1-b18/ p044
• उद्गम [ ud-gama ]
- m. rise (of heavenly bodies); ascent; rising, elevation, breaking
forth, appearance; springing up; shoot; departure; -tva, n. abst.
ɴ.
उद्गम ud-gama
rise (of heavenly bodies); ascent; rising, elevation,
breaking forth, appearance; springing up; shoot; departure;
-tva, n. abst. n.
See my note on Vowel harmony in the word उद्गम in Pal-Myan on sun's rising and setting. I am referring to Mora Sutta of Pal-Myan Eleven Paritta.
p051c1-b19/ p044
• उद्गमन [ ud-gamana ]
- n. rising, coming forth, appearance: î-ya, n. clean garment.
उद्गमन ud-gamana
rising, coming forth, appearance: î-ya, n. clean garment.
p051c1-b20
• [ud-gâtri ]
- m. priest who chants the Sâma-véda
p051c1-b21/ p044
• उद्गार [ ud-gâr-a ]
- m. spitting out; exudation; throwing out; pouring forth; flood;
saliva; roar; -in, a. belching, spitting; emitting, exhaling, pouring forth,
uttering (--°).
उद्गार ud-gâr-a
spitting out; exudation; throwing out; pouring forth; flood;
saliva; roar; -in, a. belching, spitting; emitting,
exhaling, pouring forth, uttering (--°).
p051c1-b22/ p044
• उद्गिरण [ ud-girana ]
- n. spitting, vomiting.
उद्गिरण ud-girana
spitting, vomiting.
p051c1-b23
• [ud-gîti]
- f. a metre
p051c1-b24/ p044
• उद्गीथ
[ ud-gîtha ]
- m. (n.) chanting of the Sâma-véda
by the Udgâtri.
उद्गीथ ud-gîtha
chanting of the Sâma-veda by the Udgâtri.
UKT 150521: Sâma: songs of same prayers and hymns in meters for singing accompanying the sacrifices by Udgâtri priest. - based on http://bhagavata.org/glossary/v.html 150521
p051c1-b25/ not online
• उद्गूर्ण [ ud-gûrna ]
- n. (pp.) raising a weapon as a threat; -gorana, n. id.
p051c1-b26/ p044
• उद्ग्रथन [ ud-grathana ]
- n. girding on.
उद्ग्रथन
ud-grathana girding on.
p051c1-b27/ p044
• उद्ग्रहण [ ud-gráhana ]
- n. taking out.
उद्ग्रहण
ud-gráhana taking out.
p051c1-b28/ p044
• उद्ग्राह [ ud-grâha ]
- m. reception.
उद्ग्राह
ud-grâha reception.
p051c1-b29/ p044
• उदग्रीव [ ud-grîv-a ]
- a. with outstretched neck (-m, ad.); having the neck uppermost;
-ikâ,
f. stretching out the neck; -in, a. = udgrîva.
उदग्रीव
ud-grîv-a with outstretched neck (-m, ad.); having the neck
uppermost; -ikâ, f. stretching out the neck; -in,
a.=udgrîva.
{oad~Ga.}/
{OAd~Ga.}
p051c1-b30/ p044
• उद्घट्््टन
[ ud-ghattana ]
= उ द ् घ ट ् ् ट न
- n. striking; blow; outbreak, outburst;
-gharshana, n. friction; thrashing.
उद्घट्््टन
ud-ghattana striking; blow; outbreak, outburst;
-gharshana, n. friction; thrashing.
p051c1-b31/ p044
• उद्घाट [ ud-ghât-a ]
- m. opening, displaying; -aka, m. key; -ana, a. opening, thrusting
aside; n. opening; -anîya, fp. to be opened; -ita-gña,
a. prudent, wise; -in, a.
opening.
उद्घाट ud-ghât-a
opening, displaying; -aka, m. key; -ana, a. opening,
thrusting aside; n. opening; -anîya, fp. to be opened;
-ita-gña, a. prudent, wise; -in, a. opening.
p051c1-b32/ p044
• उदघात [ ud-ghât-a ]
- m. blow; jolt, shock; discussion; beginning; -in, a. rough, rugged.
उदघात ud-ghât-a
blow; jolt, shock; discussion; beginning; -in, a. rough,
rugged.
p051c1-b33/ p044
• उद्घूर्ण [ ud-ghûrna ]
- a. wavering.
उद्घूर्ण ud-ghûrna
wavering.
p051c1-b34/ p044
• उद्घोण [ ud-ghona ]
- a. having the nose or snout raised.
उद्घोण ud-ghona
having the nose or snout raised.
p051c1-b35/ p044
• उद्घोष [ ud-ghosha ]
- m. proclaiming aloud; -ka, m. eager; -na, n. public proclamation; blazing abroad.
उद्घोष ud-ghosha
proclaiming aloud; -ka, m. eager; -na, n. public
proclamation; blazing abroad.
{oad~da.}/
{OAd~da.}
p051c2-b01/ p044
• उद्दण्ड
[ ud-danda ]
= उ द ् द ण ् ड
- a. with staff upraised; having its stalk
erect; raised aloft; eminent; extraordinary;
-karman, a. doing extraordinary deeds.
उद्दण्ड ud-danda
with staff upraised; having its stalk erect; raised aloft;
eminent; extraordinary; -karman, a. doing extraordinary
deeds.
UKT 131230: Stout sticks or staffs were carried by foot-travellers in old days not only to help them to walk but to be used as weapons if necessary. Mountain climbers in Myanmarpré still use special bamboo (without hollow interior) as staff. Until recently visitors to Kyaikhtiyo Pagoda which had to accessed by foot across hills had to use bamboo staffs.
p051c2-b02/ p044
• उद्दर्प [ ud-darpa ]
- a. haughty.
उद्दर्प ud-darpa
haughty.
p051c2-b03/ p044
• उद्दलन [ ud-dalana ]
- a. tearing out.
उद्दलन ud-dalana
tearing out.
p051c2-b04/ p044
• उद्दान [ ud-dâna ]
- n. tying up; stringing.
उद्दान ud-dâna
tying up; stringing.
p051c2-b05/ p044
• उद्दाम [ ud-dâma ]
- a. unfettered, unloosed; unbridled; abounding in, full of (--°): °-and
-m, ad.
उद्दाम ud-dâma
unfettered, unloosed; unbridled; abounding in, full of
(--°): °-- and -m, ad.
p051c2-b06/ p044
• उद्दामय [ ud-dâma-ya ]
- den. P. make luxuriant.
उद्दामय
ud-dâma-ya P. make luxuriant.
p051c2-b07
• • [ud-dâ-laka]
- m. N. of a teacher
p051c2-b08/ p044
• उद्दिश्य [ ud-dis-ya ]
- gd. (pointing to=) to wards, to, with regard to, about.
उद्दिश्य ud-dis-ya
(pointing to=) towards, to, with regard to, about.
p051c2-b09/ p044
• उद्दीपन [ ud-dîpana ]
- n. inflaming; -tâ, f. virulence (of a poison).
उद्दीपन
ud-dîpana inflaming; -tâ, f. virulence (of a poison).
p051c2-b10/ p044
• उद्देश [ ud-desa ]
- m. reference; statement, account; sketch, brief exposition; region,
part, place: in., ab. with reference to; -tas, ad. briefly.
उद्देश ud-desa
reference; statement, account; sketch, brief exposition;
region, part, place: in., ab. with reference to; -tas, ad.
briefly.
p051c2-b11/ p044
• उद्द्योत
[ ud-dyota ]
- a. beaming; m. effulgence; splendour;
-kara, m. N. of an author.
उद्द्योत
ud-dyota beaming; m. effulgence; splendour; -kara, m. N. of
an author.
{oad~Da.}/
{OAd~Da.}
p051c2-b12/ p044
• उद्धत
[ ud-dhata ]
= उ द ् ध त
- pp. (√han) struck; whirled up;
excited; violent; strong; loud;
high; proud, arrogant; m. N. of an ass.
उद्धत ud-dhata
(√han) struck; whirled up; excited; violent; strong; loud;
high; proud, arrogant; m. N. of an ass.
p051c2-b13/ p044
• उद्धति [ ud-dhati ]
- f. blow; shock, jolt; elevation, arrogance.
उद्धति ud-dhati
blow; shock, jolt; elevation, arrogance.
p051c2-b14/ p044
• उद्धरण [ ud-dhar-ana ]
- n. lifting; extraction, removal; deliverance; -tavya, fp. to be drawn
out; -tri, m. destroyer; deliverer.
उद्धरण ud-dhar-ana
lifting; extraction, removal; deliverance; -tavya, fp. to be
drawn out; -tri, m. destroyer; deliverer.
p051c2-b15/ p044
• उद्धार [ ud-dhâr-á ]
- m. pulling out; removal; payment; exception; omission; selected part;
abstract; deliverance; -aka-vidhi, m. payment; -ana, n. extraction; payment;
-ya,
fp. to be removed.
उद्धार ud-dhâr-á
pulling out; removal; payment; exception; omission; selected
part; abstract; deliverance; -aka-vidhi, m. payment; -ana,
n. extraction; payment; -ya, fp. to be removed.
p051c2-b16/ p044
• उद्धुर [ ud-dhura ]
- a. uncontrollable, overweening; bent on (--° or in.).
उद्धुर ud-dhura
uncontrollable, overweening; bent on (--° or in.).
p051c2-b17/ p044
• उद्धूनन [ ud-dhûnana ]
- n. shaking up, violent agitation (tr.).
उद्धूनन
ud-dhûnana shaking up, violent agitation (tr.).
p051c2-b18/ p044
• उद्धूलय [ ud-dhûla-ya ]
- den. P. bestrew.
उद्धूलय
ud-dhûla-ya P. bestrew.
p051c2-b19/ p044
• उद्धूषित [ ud-dhûsh-ita ]
- pp. shuddering.
उद्धूषित
ud-dhûsh-ita shuddering.
p051c2-b20/ p044
• उद्धृत [ ud-dhrita ]
- pp. √dhri or √hri; -dhriti, f. pulling out; tearing up;
abstract, epitome; deliverance.
उद्धृत ud-dhrita
√dhri or √hri; -dhriti, f. pulling out; tearing up;
abstract, epitome; deliverance.
{oad~ba.}/
{OAd~ba.}
UKT 131230, 161213: Take care not to get confused with Skt-Dev akshara
{ba.} ब &
{wa.} व . Even the phoneme <wa> seemed to absent in the phonology of the Sanskrit speakers, and they had to identify with the labio-dental <va>, which was probably absent before Panini came on the scene. Though Bur-Myan & Pal-Myan has no need of a dedicated glyph for <va>, Romabama has to coin a new one for <va>:
{va.} for BEPS work.
p051c2-b21/ p044
• उद्बन्ध
[ ud-bandha ]
= उ द ् ब न ् ध
- m. hanging oneself; -na, n. id.; hanging (a criminal).
उद्बन्ध
ud-bandha hanging oneself; -na, n. id.; hanging (a
criminal).
p051c2-b22/ p044
• उद्बाष्प [ ud-bâshpa ]
- a. shedding tears: -tva, n. abst. ɴ.
उद्बाष्प
ud-bâshpa shedding tears: -tva, n. abst. n.
p051c2-b23/ p044
• उद्बाहु úd-bâhu, ˚क [ -ka ]
- a. having the arms upraised.
उद्बाहु -ka
having the arms upraised.
p051c2-b24/ p044
• उद्बुद्बुद [ ud-budbuda ]
- a. bubbling forth.
उद्बुद्बुद
ud-budbuda bubbling forth.
{oad~Ba.}/ {OAd-Ba.}
p051c2-b25/ p044
• उद्भङ्ग [ ud-bhaṅga ]
- m. breaking off (a habit).
उद्भङ्ग
ud-bhaṅga breaking off (a habit).
p051c2-b26/ p044
• उद्भट [ ud-bhata ]
- a. eminent, extraordinary.
उद्भट ud-bhata
eminent, extraordinary.
p051c2-b27/ p044
• उद्भव [ ud-bhava ]
- m. origin, birth, appearance; birthplace; --°, a. arising or
produced from: -kshetra, n. place of origin.
उद्भव ud-bhava
origin, birth, appearance; birthplace; --°, a. arising or
produced from: -kshetra, n. place of origin.
p051c2-b28/ p044
• उद्भावन [ ud-bhâv-ana ]
- n. neglect; -ayitri, m. raiser or exalter (ac.).
उद्भावन
ud-bhâv-ana neglect; -ayitri, m. raiser or exalter (ac.).
p051c2-b29/ p044
• उद्भासिन् [ ud-bhâs-in ]
- a. resplendent with; made visible or indicated by (--°); forthcoming;
-ura, a. blazing.
उद्भासिन्
ud-bhâs-in resplendent with; made visible or indicated by
(--°); forthcoming; -ura, a. blazing.
p051c2-b30/ p044
• उद्भिज्ज [ ud-bhig-ga ]
- a. produced from sprouts; -bhíd, a. breaking forth, sprouting;
f.
shoot, plant.
उद्भिज्ज ud-bhig-ga
produced from sprouts; -bhíd, a. breaking forth, sprouting;
f. shoot, plant.
p051c2-b31/ p044
• उद्भूतस्पर्शवत् [ ud-bhûta-sparsa-vat ]
- a. tangible.
उद्भूतस्पर्शवत्
ud-bhûta-sparsa-vat tangible.
p051c3-b00/ p044
• उद्भूति [ ud-bhûti ]
- f. origin; appearance; exaltation; prosperity.
उद्भूति ud-bhûti
origin; appearance; exaltation; prosperity.
p051c3-b01/ p044
• उद्भेद [ ud-bheda ]
- m. bursting forth, appearance; fountain; treason.
उद्भेद ud-bheda
bursting forth, appearance; fountain; treason.
p051c3-b02/ p044
• उद््भ्रमण [ ud-bhramana ]
- n. soaring up.
उद््भ्रमण
ud-bhramana soaring up.
p051c3-b03/ p044
• उद्भ्रान्त
[ ud-bhrânta ]
- (pp.) n. rising; waving
a sword; -ka, a. wandering about;
n. soaring up.
उद्भ्रान्त
ud-bhrânta rising; waving a sword; -ka, a. wandering about;
n. soaring up.
{oad~ya.}/
{OAd~ya.}
UKT 131231, 161213: Note the conjunct form gives a disyllable. If
{u.dya.ta.}/
{U.dya.ta.}, or
{oad~ya.ta.}/
{OAd~ya.ta.}? If we had been using only transliteration, we would not be considering the pronunciation. To solve the problem, I have to include the viram
{a.þût} to show the pronunciation. I need to go over my arguments carefully again. Please remember, my aim has been to get reliable two inter-transcriptions between Burmese and English, one using the Myanmar akshara, and the other using extended-Latin alphabet. I have put Romabama to a severe test by trying to get a reliable inter-transcription between Pali and Sanskrit by introducing Mon-Myan.
I have found that transcription depends on the phonology, and since my Romabama is based on Bur-Myan (Tib-Bur linguistic group) phonology, it fails miserably in Mon-Myan (Aus-Asi linguistic group). However, in transcribing Pali words, Romabama is somewhat applicable. Listen to a popular Mon-Myan song, and see what Pali words you can pick out: - bk-cndl-Mon-Dana'kutho<))
p051c3-b04/ p044
• उद्यत
[ úd-yata ]
= उ द ् य त
- pp. (√yam) prepared, ready;
n. offering; -danda, a. having his sceptre erect,
ready to inflict punishment.
उद्यत úd-yata
(√yam) prepared, ready; n. offering; -danda, a. having his
sceptre erect, ready to inflict punishment.
See my note on sceptre - the staff or
{kyaing:} when used by authorities.
p051c3-b05/ p044
• उद्यति
[ úd-yati ]
- f. raising, striking up.
उद्यति úd-yati
raising, striking up.
p051c3-b06/ p044
• उद्यम [ ud-yama ]
- m. raising; exertion, endeavour, diligence (w. d., prati, inf., --°):
-na, n. raising; endeavour; -bhrit, a. exerting oneself, working.
उद्यम ud-yama
raising; exertion, endeavour, diligence (w. d., prati, inf.,
--°): -na, n. raising; endeavour; -bhrit, a. exerting
oneself, working.
p051c3-b07
• [udyam-in]
- a. id.; taking trouble
p051c3-b08/ p044
• उद्यान [ ud-yãna ]
- n. walking out; pleasure garden, grove, park; -ka, n. pleasure garden,
grove; -pâla, m. (î) gardener; -pâlaka, m. (ikâ) id.;
-mâlâ, f. row of gardens.
उद्यान ud-yaNna
walking out; pleasure garden, grove, park; -ka, n. pleasure
garden, grove; -pâla, m. (î) gardener; -pâlaka, m. (ikâ)
id.; -mâlâ, f. row of gardens.
p051c3-b09
• [ud-yugá]
- m. kind of disease
p051c3-b10/ p044
• उद्योग [ ud-yog-á ]
- m. exertion, effort; practice in (--°): -samartha, a. capable of
exertion: -in, a. active, strenuous, diligent.
उद्योग ud-yog-á
exertion, effort; practice in (--°): -samartha, a. capable
of exertion: -in, a. active, strenuous, diligent.
{oad~ra.}/
{OAd~ra.}/
{OAdRa.}
UKT 161213: Since hanging
{ra.} can become confusing in Mon-Myan, I have to adopt a new rhotic vowel similar to Skt-Dev, ऋ, a special form of
{ra.ric} with an extended hood:
p051c3-b11/ p044
• उद्र
[ ud-rá ]
= उ द ् र
- m. kind of aquatic animal.
उद्र ud-rá
aquatic animal.
p051c3-b12/ p044
• उद्रश्मि [ ud-rasmi ]
- a. resplendent.
उद्रश्मि ud-rasmi
resplendent.
p051c3-b13/ p044
• उद्रिक्तचित्त [ ud-rikta-kitta ]
- a. haughty; -ketas, a. high-minded.
उद्रिक्तचित्त
ud-rikta-kitta haughty; -ketas, a. high-minded.
p051c3-b14/ p044
• उद्रिन् [ udr-ín ]
- a. abounding in water.
उद्रिन् udr-ín
abounding in water.
p051c3-b15/ p044
• उद्रेक [ ud-rek-a ]
- m. excess, redundance, predominance; -in, a. excessive; producing an
excess of (--°).
उद्रेक ud-rek-a
excess, redundance, predominance; -in, a. excessive;
producing an excess of (--°).
p051c3-b16/ p044
• उद्रोधन [ ud-rodhana ]
- n. rising, growth.
उद्रोधन
ud-rodhana rising, growth.
{oad~wa.}/
{OAd~wa.}
p051c3-b17/ p044
• उद्वत्
[ ud-vát ]
= उ द ् व त ्
- f. height.
उद्वत् ud-vát
height.
p051c3-b18/ p044
• उद्वर्तन [ ud-vartana ]
- a. bursting (--°); n. leaping up; rising; unction; unguent.
उद्वर्तन
ud-vartana bursting (--°); n. leaping up; rising; unction;
unguent.
unc·tion
- n. ¹. The act of anointing as part of a religious, ceremonial, or healing ritual. ². An ointment or oil; a salve. ³. Something that serves to soothe; a balm. 4. Affected or exaggerated earnestness, especially in choice and use of language. -- AHTD
p051c3-b19/ p044
• उद्वस [ ud-vasa ]
- a. uninhabited; n. desert.
उद्वस ud-vasa
uninhabited; n. desert.
p051c3-b20/ p044
• उद्वह [ ud-vah-á ]
- a. carrying upwards, continuing; m. son, descendant of (--°); -ana,
n. raising up; bearing, supporting; drawing, driving; riding on (in.);
possession of (--°).
उद्वह ud-vah-á
carrying upwards, continuing; m. son, descendant of (--°); -ana,
n. raising up; bearing, supporting; drawing, driving; riding
on (in.); possession of (--°).
p051c3-b21/ p044
• उद्वन्हि [ ud-vahni ]
- a. emitting sparks of fire.
उद्वन्हि
ud-vahni emitting sparks of fire.
p051c3-b22/ p044
• उद्वाह [ ud-vâha ]
- m. marriage.
उद्वाह ud-vâha
marriage.
p051c3-b23/ p044
• उद्विजितव्य [ ud-vig-itavya ]
- fp. n. one must shudder at (ab.).
उद्विजितव्य
ud-vig-itavya one must shudder at (ab.).
p051c3-b24/ p044
• उद्विकासिन् [ ud-vikâsin ]
- a. blown (flower).
उद्विकासिन्
ud-vikâsin blown (flower).
p051c3-b25/ p044
• उद्विग्न [ ud-vigna ]
- pp. √vig; -manas, a. troubled in mind.
उद्विग्न
ud-vigna √vig; -manas, a. troubled in mind.
p051c3-b26/ p044
• उद्वीक्षण [ ud-vîkshana ]
- n. look, gaze; sight.
उद्वीक्षण
ud-vîkshana look, gaze; sight.
p051c3-b27/ p044
• उद्वेग [ ud-vega ]
- m. tremor, heaving, surging; uneasiness, agitation; objection; -kara,
a. (î) causing uneasiness, distressing, agitating, alarming; -kâraka,
-kârin, a.
id.; -krit, a. causing aversion.
उद्वेग ud-vega
tremor, heaving, surging; uneasiness, agitation; objection;
-kara, a. (î) causing uneasiness, distressing, agitating,
alarming; -kâraka, -kârin, a. id.; -krit, a. causing
aversion.
p051c3-b28/ p044
• उद्वेगिन् [ udveg-in ]
- a. getting excited.
उद्वेगिन्
udveg-in getting excited.
p051c3-b29/ p044
• उद्वेजक [ ud-veg-a-ka ]
- a. = udvega-kara; -ana, a. disquieting, alarming; n. shuddering; alarm:
-kara,
a. causing terror; -anîya, fp. object of alarm to (g.); -in,
a. causing
aversion.
उद्वेजक ud-veg-a-ka
disquieting, alarming; n. shuddering; alarm: -kara, a.
causing terror; -anîya, fp. object of alarm to (g.); -in, a.
causing aversion.
p051c3-b30/ p044
• उद्वेदि
[ ud-vedi ]
- a. on which an altar rises.
उद्वेदि ud-vedi
on which an altar rises.
UKT 131230, 161212
The first confusing glyph I have come across is Skt-Dev in which there is no
white-space to differentiate the words and because of the look-alike aksharas.
The second is Hebrew, the main drawback as far is BEPS is concerned, is due to
it being written right to left.
Skt-Dev {Ga.} घ & {Da.} ध
are
looks-alike, because of which it is confusing to a new learner. In this respect,
Bur-Myan
{Ga.}, &
{Da.} are more easily differentiated. Similarly, in Asokan (Brahmi) script, they are easy
to differentiate.
Another pair of confusing Skt-Dev akshara is {ba.}
ब & {wa.}
व. Skt-Dev had to
borrow the grapheme of {wa.} व, and add a diagonal to get
{ba.} ब . These facts and
others have led me to conjecture that Asokan and Myanmar are
related, but Devanagari is not.
The problem in Hebrew is solve by use of devices like Tetragrammation, JHVH, which is read from left-to-right, the Hebrew הוהי is read from right-to-left. I have attempted to study Hebrew because, a sister script of Asokan, Kharosthi script, writes from right to left like Hebrew. See Wikipedia: - https://en.wikipedia.org/wiki/Kharosthi 161212
My problem is compounded because of IAST (International Alphabet for Sanskrit Transliteration)
which most readers take to be a transcription. We must note that labio-dentals
were not present in Old Magadhi, but were only introduced when Panini
transforming it to suit the IE speakers. Thus,
{wa.} व
itself. Why is it «va» - a labio-dental , and not like the English <w> or the
Bur-Myan {wa.} - a bilabial? Were there labio-dentals before the IE
(Indo-European) speakers appeared in the India-Myanmarpré language area where
Tibeto-Burman languages, including the Vedic, were spoken? We can reform our
question to was there labio-dentals in Vedic before Panini's Classical Sanskrit?
We would not be able to answer these questions satisfactory unless we go deeper into our search. And so we will leave them aside and introduce the tetragrammaton , the 4 letter Hebrew word JHWH and one of its alternate forms JHVH, where we can find the phoneme /w/ and the grapheme H used together. I am introducing JHVH as a possible direction we should look. See Wikipedia: http://en.wikipedia.org/wiki/Tetragrammaton 131230 .
Go back Confusing-Skt-Dev-note-b
- UKT 131231
The Sceptre is one of the royal insignia of the monarchs throughout the ages. It is derived from "walking sticks" carried by foot-travellers in ancient times. The "walking stick" of the Burma Army (a unit of the British troops) was quite popular during WWII.
It is noteworthy that the Burmese monarchs did not have such a sceptre as one of
the five items of the regalia. However, in a possession, a staff was carried by his retainers.
It is known as
{kyaing:}.
See MED2006-031.
The peoples of Myanmarpré are still steeped in the ancient traditions in which
the alchemists played a major part. A junior alchemist is known as a
{zau-gyi}
who on discovering the potency of the various plants in the forest, ground them
up and made them into medicinal balls with magic powers. Swallowing these balls
one by one he would gain the ability to fly through the air. The walking staff
he had used in climbing mountains is now his magic staff. Portrayed as an acrobatic dancer
in traditional dance, he danced with his
staff. It must be noted that he is by no means a morally right person - he
may not even be a Buddhist. He still enjoys sex - not with humans - but with
strangely shaped fruits which resemble human maidens. Since such fruits are
rare, the forest dwelling
{zau-gyi}
are battling each other to possess one. However, being a fruit, it gets
over-ripened and decayed and the love-starved
{zau-gyi}
had to look for another. Some
{zau-gyi}
may degenerate further and would have sex with married human women. See the
traditional Zawgyi dance
-
https://www.youtube.com/watch?v=xP70V4lZ42M 131231 .
From Wikipedia: http://en.wikipedia.org/wiki/Sceptre 131231
A sceptre (or scepter in U.S. English) is a symbolic ornamental staff or wand held in the hand by a ruling monarch as an item of royal or imperial insignia. Sometimes, it could be used for magical purposes, mainly by skilled magicians.
The was and other types of staffs were a sign of authority in Ancient Egypt, for which reason they are often described as "sceptres" even if they are full-length staffs. One of the earliest royal sceptres was discovered in the tomb of Khasekhemwy in Abydos. Kings were also known to carry a staff, and Pharaoh Anedjib is shown on stone vessels carrying a so-called mks-staff. The staff with the longest history seems to be the heqa-sceptre, sometimes described as the shepherd’s crook.
The Bronze Age rulers of Mesopotamia are not regularly depicted with sceptres; but in some instances they are shown armed, with bow and arrow and occasionally a mace (club).
Use of a rod or staff as representing authority can be traced to the beginning of Classical Antiquity. Among the early Greeks, the sceptre (Ancient Greek: σκῆπτρον, skeptron, "staff, stick, baton") was a long staff, such as Agamemnon wielded (Iliad, i) or was used by respected elders (Iliad, xviii. 46; Herodotus 1. 196), and came to be used by judges, military leaders, priests and others in authority. It is represented on painted vases as a long staff tipped with a metal ornament. When the sceptre is borne by Zeus or Hades, it is headed by a bird. It was this symbol of Zeus, the father of Olympus, that gave their inviolable status to the kerykes, the heralds, who were thus protected by the precursor of modern diplomatic immunity. When, in the Iliad Agamemnon sends Odysseus to the leaders of the Achaeans, he lends him his sceptre.
Among the Etruscans, sceptres of great magnificence were used by kings and upper orders of the priesthood, and many representations of such sceptres occur on the walls of the painted tombs of Etruria. The British Museum, the Vatican and the Louvre possess Etruscan sceptres of gold, most elaborately and minutely ornamented.
The Roman sceptre probably derived from the Etruscan. Under the Republic an ivory sceptre (sceptrum eburneum) was a mark of consular rank. It was also used by victorious generals who received the title of imperator, and its use as a symbol of delegated authority to legates apparently was revived in the marshal’s baton.
In the Hellenistic period, the biblical Book of Esther mentions the sceptre of the King of Persia.
Under the Roman empire the sceptrum Augusti was specially used by the emperors, and was often of ivory tipped with a golden eagle. It is frequently shown on medallions of the later empire, which have on the obverse a half-length figure of the emperor, holding in one hand the sceptrum Augusti, and in the other the orb surmounted by a small figure of Victory.
UKT: More in the Wikipedia article .
Go back sceptre-note-b
- UKT 131228, 161212
One of the prescribed texts on which we
were examined on the Burmese literature
for Matriculation exam in 1950 was the
full text of Mahosadha Jataka
{ma-hau-þa-Da zaart-tau}. The text tells
us the episode of Mahosadha being adopted
by the queen Udumbara devi as her younger
brother.
From: http://www.palikanon.com/english/pali_names/u/udumbara_devi.htm 131228
Wife of Pinguttara. She was the daughter of a teacher in Takkasilā and was given to Pinguttara because he was the eldest pupil. But he was unhappy with her, and on the way to his home, when she climbed up a fig (udumbara) tree to pluck fruits for herself, he put thorns round the tree and ran away, leaving her. The king, coming along, saw her and married her. She was called Udumbara-devi because of the circumstances in which she was found. When the king suspected her of infidelity to him, Mahosadha saved her from ignominy, and she became thereafter his best friend and helped him in all his doings, treating him, with the king's permission, as her younger brother. When the king planned to kill Mahosadha, Udumbara-devi warned him in time and enabled him to evade the treachery of his enemies at court (J.vi.348, 352, 355, 363, 368, 384).
From Wikipedia: http://en.wikipedia.org/wiki/Udumbara_Buddhism 131228
In Buddhism, udumbara , Pali, Skt-Dev: उडुम्बर refer to the tree, flower and fruit of the Ficus racemosa (syn. Ficus glomerata). [1] [2] [3] In Buddhist literature, this tree or its fruit may carry the connotation of rarity, parasitism or Vedic mysticism.
The udumbara is also used to refer to the blue lotus (Nila udumbara) flower.
UKT: Moe in Wikipedia.
Go back udumbara-devi-note
UKT 13129:
See also my work on Vowel harmony in Language and meaning , a collection by U Kyaw Tun, - harmo.htm (link chk 161213).
Note: Vowel harmony, or harmony between two aksharas forming a disyllabic word is still in the gray area of my understanding. I need to study more, and with more study my present views may change. -- UKT131229
The words relating to rising sun and
setting sun are found in Mora Sutta,
one of the Eleven Paritta in Pal-Myan.
For the "rising" the disyllable
used is
{U.dé} - association of back vowel
with a voiced consonant, and for the
"setting" it is
{a.pé} - association of front vowel with
a tenuis consonant. Refer to verses 03
& 05 shown on the right.
You will note that the close-back vowel
{U.} and the open-front vowel vowel
{a.} are very contrastive in the vowel
quadrilateral. Therefore there is wonder
when the words "rising" and
"setting" have exactly the
opposite meanings. It shows that Pali
(a Prakrit) is a highly developed language,
and not a language of "uncultured
natives" of ancient India as the
European Indologists of the 19th century
would like to assert. These old European
Indologists were just echoing the claims
of the Brahmin-Poannas who were trying
to promote their alien culture into India
(and Myanmarpré of the Pyus), where the
various indigenous peoples had their own
advanced cultures.
¤ Listen to Mora Sutta - bk-cndl-Mingun<))
(read in Pal-Myan: verse01-04, verse05-06) to the recitation of the whole Paritta by Mingun Sayadaw, U Vicittasarabivamsa (1911-1993) ; the holder of Guinness Record on human memory. -- http://en.wikipedia.org/wiki/Mingun_Sayadaw 131229.
"In 1985, the Guinness Book of Records recorded the sayadaw as a record holder in the Human memory category. The exact entry was Human memory: Bhandanta Vicitsara (sic) recited 16,000 pages of Buddhist canonical text in Rangoon, Burma in May 1954. Rare instances of eidetic memory -- the ability to project and hence "visually" recall material -- are known to science . [1] "
TIL has taken the pronunciation of Mingun Sayadaw as the standard for Pali-Myan which I contend was the authentic pronunciation of the Gautama Buddha who spoke in Magadhi, a Tib-Bur language. I base my contention on the fact that the Buddha was born and had died in the area just south of the Himalayas. Based on my study, I have to state categorically that the International Pali (Pal-Lat) derived from the Sinhala language of SriLanka as a misrepresentation. The numerous Burmese-Myanmar missionaries abroad should take note of this position. I wait for input from them.
Mora Sutta has its equivalent in Gayatri Mantra of Vedic (note: Vedic is not Paninian Sanskrit of the modern Hindus). Vedic and Sanskrit verses have different metres. Gayatri meter contains three lines of eight syllables each. To make it Sanskrit , a first line - «Oṃ bhūr bhuvaḥ svaḥ» - had been added. The verse RV 3.62.10 gives:
ॐ भूर्भुवः॒ स्वः ।
तत्स॑वितुर्वरे॑ण्यं ।
भ॒र्गो॑ दे॒वस्य॑ धीमहि। ।
धियो॒ यो नः॑ प्रचो॒दया॑त्॥ ।
which in IAST is:
Oṃ bhūr bhuvaḥ svaḥ
tát savitúr váreṇ(i)yaṃ
bhárgo devásya dhīmahi
dhíyo yó naḥ pracodáyāt -- http://en.wikipedia.org/wiki/Gayatri_Mantra 131230
¤ Listen to Gayatri Mantra in Skt-Dev, the "Hindu equivalent" - bk-cndl-gayatri<))
Note:{na:.} नः॑ - Mon-Myan, vowel-duration 1/2 eye-blink
Gayatri Mantra is the oldest of the hymns directed to the "Energy-giving Source" - and not to the Siva Déva. If we are to go by the number of hymns directed to the present Hindu Trinity (Vaishnavism) , Mahabrahma, Vishnu, and Siva, they were minor gods in the Rig Véda.
"The deity associated with this gayatri mantra, ... is the sun, savitri. (The second word of this mantra.) The more common name for the sun is surya. Generally "surya" is the name for the sun while it is above the horizon and savitri is the sun as it is rising and setting, just below the horizon." -- Shukavak N. Dasa , Sanskrit Religions Institute , http://www.sanskrit.org/www/Hindu%20Primer/gayatri.html 131230
Go back vowel-harmony-note-b
End of TIL file
