p055-1.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.Ba.}/
{U.Ba.} - cont
p055-1c1
{u.ma.}/
{U.ma.}
Semi-consonants aka semivowels
{u.ra.}/
{U.ra.}
p055-1c2
{ur} /
{ur~} : repha
{u.la.}/
{U.la.}
{ul} /
{ul~}
{u.wa.}/
{U.wa.}
Dental-Fricatives
{u.sha.}/
{U.sha.}
p055-1c3
{u.Sa.}/ 
{U.Sa.}
: Skt-Dev
{u.þa.}/
{U.þa.}
: Pal-Myan
{u.ha.}/
{U.ha.}
Orphan -
उल्लोल [ ul-lola ]
- a. [ud + lola] violently agitated, surging.
• Ghost and ghost
• Kushan Empire : Buddhist Hybrid Sanskrit (BHS)
• Goddess Parvati : a Tib-Burman
Mother-goddess who became Shiva-déva's wife
• Urvashi - the Apsara : "one who controls the
heart"
• Usha : Védic goddess - the Dawn
{u.Ba.}/
{U.Ba.} - cont
p055-1c1-b00/ p047
• उभय
[ ubhá-ya ]
- a. (î) sg. & pl. both; -kâma,
a. desirous of both; -guna, a. having both qualities;
-kakravartin, a. ruling both worlds.
उभय ubhá-ya (î)
sg. & pl. both; -kâma, a. desirous of both; -guna, a. having
both qualities; -kakravartin, a. ruling both worlds.
p055-1c1-b01/ p047
• उभयतस्
[ ubhayá-tas ]
- ad. from or on both sides, of
(ac. or g.); in both cases; (h)-sasya, a.
bearing crops at both seasons; -tas-tîkshna,
a. sharp at both ends; -to-dant, a. having
two rows of teeth; (á)to-mukha, having a spout
on both sides (vessel).
उभयतस्
ubhayá-tas from or on both sides, of (ac. or g.); in both
cases; (h)-sasya, a. bearing crops at both seasons;
-tas-tîkshna, a. sharp at both ends; -to-dant, a. having two
rows of teeth; (á)to-mukha, having a spout on both sides
(vessel).
p055-1c1-b02/ p047
• उभयत्र
[ ubhayá-tra ]
- ad. in both places; in both cases;
-thâ, ad. in both ways or cases.
उभयत्र
ubhayá-tra in both places; in both cases; -thâ, ad. in both
ways or cases.
p055-1c1-b03/ p047
• उभयप्राप्ति
[ ubhaya-prâpti ]
- a. validity in both cases (gr.); a. valid in both cases;
-vetana, a.
receiving wages from both, serving two masters; -snâtaka, a. having bathed after
both (i.e. his apprenticeship and his vow of chastity).
उभयप्राप्ति
ubhaya-prâpti validity in both cases (gr.); a. valid in both
cases; -vetana, a. receiving wages from both, serving two
masters; -snâtaka, a. having bathed after both (i.e. his
apprenticeship and his vow of chastity).
p055-1c1-b04/ p047
• उभया [ ubhayã ]
- ad. in both ways.
उभया ubhayaN in
both ways.
p055-1c1-b05/ p047
• उभयात्मक [ ubhaya‿âtmaka ]
- a. belonging to both sets.
उभयात्मक
ubhaya̮âtmaka belonging to both sets.
p055-1c1-b06/ p047
• उभयाद [ ubhayã-da ]
- a. having two rows of teeth.
उभयाद ubhayaN-da
having two rows of teeth.
p055-1c1-b07/ p047
• उभयावृत्ति [ ubhaya‿âvritti ]
- f. recurrence of words identical in form and meaning.
उभयावृत्ति
ubhaya̮âvritti recurrence of words identical in form
and meaning.
{u.ma.}/
{U.ma.}
p055-1c1-b08/ p047
• उमा [ úmâ ]
- f. flax; N. of Siva's wife (Pârvatî, Durgâ); -nâtha, m. husband of Umâ,
Siva; -pati, -‿îsa, m. id.
उमा úmâ flax; N.
of Siva's wife (Pârvatî, Durgâ); -nâtha, m. husband of Umâ,
Siva; -pati, -̮îsa, m. id.
See my note on the name of Goddess Pârvatî
( end of old p055-1.htm )
Semi-consonants aka semivowels
UKT 161231: Many authors call the phonemes of row#6 and row#7 as semivowels. Example: Ven. Narada Thera (1898-1983) in his ¤ An Elementary Pali Grammar
course(in English), p010 Table of Contents. See: TIL HD-Library and TIL SD-Library
- NaradaLanka-Pali<Ô> / bkp<Ô> (link chk 161231)
However, since these phonemes are presented in the consonant table, I prefer to call them semi-consonants.
{u.ra.}/
{U.ra.}
p055-1c1-b09/ p047
• उरःकपाट [ urah-kapâta ]
- m. n. broad chest; -pratipesham, abs. breast pressing breast.
उरःकपाट urah-kapâta
broad chest; -pratipesham, abs. breast pressing breast.
p055-1c1-b10/ p047
• उरग [ urá-ga ]
- m. [breast-goer], snake: -‿asana, m. snake-eater,
ep. of Garuda.
उरग urá-ga
[breast-goer], snake: -̮asana, m. snake-eater, ep. of
Garuda.
UKT 140117: There are two kinds of large snakes common to our parts of the world: the non-poisonous constrictors aka pythons, and poisonous cobras. Because of reference to word [breast-goer] meaning crushing the chest of the victim, I conclude that it is the python. Garuda is a [mythical] large bird of prey which prey on all kinds of snakes including the semi-divine Naga. See also Roc.
- n. ¹. A mythical bird of prey having enormous size and strength. [Arabic from Persian rukh] - AHTD
p055-1c1-b11/ p047
• उरगास्य [ uraga‿âsya ]
- n. (snake-face), kind of spade.
उरगास्य
uraga̮âsya (snake-face), kind of spade.
p055-1c1-b12/ p047
• उरंग uram-ga, ˚म [ -ma ]
- m. [breast-goer], snake.
उरंग -ma
[breast-goer], snake.
p055-1c1-b13/ p047
• उरण [ úr-ana ], उरभ्र [ ura-bhra ]
- m. ram; lamb.
उरण ura-bhra
ram; lamb.
p055-1c1-b14
• [urarî-kri]
- spread out; receive; assume, display; admit; begin with (ac.)
p055-1c1-b15/ p047
• उरश्््छद [ uras-khada ]
- m. cuirass.
उरश्््छद uras-khada
cuirass.
cui·rass
- n. 1. a. A piece of armor for protecting the breast and back. b. The breastplate alone. -- AHTD
See my note on Kushan Empire कुषाण राजवंश{ku.Sa-Na.}
p055-1c1-b16/ p047
• उरस् [ úr-as ]
- n. breast: -â dhâ, (Â.) wear on the breast; -ka, a. -breasted, -chested
(--°).
उरस् úr-as
breast: -â dhâ, (Â.) wear on the breast; -ka, a. -breasted,
-chested (--°).
p055-1c1-b17/ p047
• उरःसूत्रिका [ urah-sûtrikâ ]
- f. pearl necklace worn on the breast.
उरःसूत्रिका urah-sûtrikâ
pearl necklace worn on the breast.
p055-1c1-b18/ p047
• उरा [ úr-â ]
- f. sheep.
उरा úr-â sheep.
p055-1c1-b19
• [urî-kri ]
- receive; place at one's disposal, give up; promise; begin with
p055-1c1-b20/ p047
• उरु
[ ur-ú ]
= उ र ु
- a. (f. id. or urv&isharp;) wide,
broad; spacious, extensive; great (also fig.);
n. distance; free space; ad. far; far away.
उरु ur-ú urvî)
wide, broad; spacious, extensive; great (also fig.); n.
distance; free space; ad. far; far away.
p055-1c1-b21/ p047
• उरुक्रम
[ uru-kramá ]
- a. far-striding; -gâyá, id.; far-extending;
m. ep. of Vishnu; -vikrama, a. of great courage;
-vyákas, a. capacious; -vyañk, a. id.; extensive:
f. urûk&isharp;, earth; -sámsa, a. praising
aloud; far-ruling.
उरुक्रम
uru-kramá far-striding; -gâyá, id.; far-extending; m. ep. of
Vishnu; -vikrama, a. of great courage; -vyákas, a.
capacious; -vyañk, a. id.; extensive: f. urûkî, earth;
-sámsa, a. praising aloud; far-ruling.
p055-1c1-b22/ p047
• उरुष्य
[ uru-shyá ]
- den. P. make for the distance; escape
from (ac.); rescue or protect from (ab.).
उरुष्य uru-shyá
P. make for the distance; escape from (ac.); rescue or
protect from (ab.).
p055-1c1-b23
• [urûka]
- m. = ulûka, owl
p055-1c1-b24/ p047
• उरूणस [ urû-nasá ]
- a. broad-nosed.
उरूणस urû-nasá
broad-nosed.
p055-1c1-b25/ p047
• उरोज [ uro-ga ]
- m. female breast; -vidâram, abs. while his breast was lacerated.
उरोज uro-ga
female breast; -vidâram, abs. while his breast was
lacerated.
{ur}
/ {ur~}
: repha
p055-1c2-b00/ p047
• उर्वरा [ urvárâ ]
- f. corn-field; earth.
उर्वरा urvárâ
corn-field; earth.
UKT 110815, 140119: Based on the fact that "corn-on-cob" was developed by American Indians, we must conclude that it was unknown in the East, and so it must be another kind of cereal .
See also http://en.wikipedia.org/wiki/Maize 140119
p055-1c2-b01/ p047
• उर्वरित [ urvarita ]
- pp. left over, escaped, saved.
उर्वरित urvarita
left over, escaped, saved.
p055-1c2-b02/ p047
• उर्वशी [ ur-vás-î ]
- f. ardour, passion, fervent desire; N. of an Apsaras.
उर्वशी ur-vás-î
ardour, passion, fervent desire; N. of an Apsaras.
See my note on Apsara Urvasi : "one who controls the heart"
p055-1c2-b03/ p047
• उर्विया [ urviyã ]
- ad. far, far and wide.
उर्विया urviyaN
far, far and wide.
p055-1c2-b04/ p047
• उर्वी [ urv&isharp; ]
- f. earth; du. heaven and earth: pl. w. shash, the six terrestrial
spaces (four quarters, above & below; sometimes explained as heaven & earth, day
& night, water & plants).
उर्वी urvî
earth; du. heaven and earth: pl. w. shash, the six
terrestrial spaces (four quarters, above & below; sometimes
explained as heaven & earth, day & night, water & plants).
UKT 140120: The English word <heaven>, the abode of the Abrahamic creator (JHVH, God, Allah), is a source of misunderstanding in BEPS languages, simply because the speakers are of two opposing philosophies: Atta & Anatta. This is my underlying theme in the study of BEPS: a language must be free of religion. Thus to say Sanskrit to be the holy language of Hinduism, and Pali as the holy language of Theravada Buddhism is simply wrong. I must admit before my study of BEPS, I had held the view that Pali is the holy language of Theravada Buddhism. Thus, in the meanings given the word <heaven> should be replaced by <sky> or <Space above the Earth>.
p055-1c2-b05/ p047
• उर्वीतल [ urvî-tala ]
- n. surface of the earth, earth; -dhara, m. mountain; -pati,
m. king; -bhug,
m. id.; -bhrit, m. mountain; -ruha, a. sprung from the earth;
m. tree.
उर्वीतल
urvî-tala surface of the earth, earth; -dhara, m. mountain;
-pati, m. king; -bhug, m. id.; -bhrit, m. mountain; -ruha,
a. sprung from the earth; m. tree.
{u.la.}/
/
{U.la.}
p055-1c2-b06/ p047
• उलूक [ úlûka ]
- m. owl; ep. of Indra: pl. N. of a people.
उलूक úlûka owl;
ep. of Indra: pl. N. of a people.
p055-1c2-b07/ p047
• उलूखल [ ul&usharp;khala ]
- n. mortar: -musala, n. du. mortar and pestle; i-ka,
a. using as a
mortar (--°).
उलूखल uluNkhala
mortar: -musala, n. du. mortar and pestle; i-ka, a. using as
a mortar (--°).
p055-1c2-b08
• [ulûpa]
- m. a plant
{ul}
/ {ul~}
p055-1c2-b09/ p047
• उल्का [ ulkã ]
- f. meteor; firebrand, torch; -mukha, m. kind of spectre [aka
specter].
उल्का ulkaN
meteor; firebrand, torch; -mukha, m. kind of spectre.
spec·ter n. ¹. A ghostly apparition; a phantom. ². A haunting or disturbing image or prospect: the terrible specter of nuclear war. -- AHTD
See my note on the English words "Ghost and ghost"
p055-1c2-b10/ p047
• उल्ब [ úlba ]
- (m.) n. caul; womb.
उल्ब úlba caul;
womb.
p055-1c2-b11/ p047
• उल्बण [ ulbaná ]
- a. excessive; extraordinary; abounding in, full of (--° or in.): -tâ,
f. abst. ɴ.
उल्बण ulbaná
excessive; extraordinary; abounding in, full of (--° or
in.): -tâ, f. abst. n.
p055-1c2-b12/ p047
• उल्मुक [ úlmuka ]
- n. firebrand.
उल्मुक úlmuka
firebrand.
p055-1c2-b13/ p047
• उल्लङ्घन [ ul-laṅgh-ana ]
- n. overstepping; transgression, infringement; -anîya, fp. to be
infringed; -ya, fp. id.
उल्लङ्घन
ul-laṅgh-ana overstepping; transgression, infringement; -anîya,
fp. to be infringed; -ya, fp. id.
p055-1c2-b14/ p047
• उल्ललन [ ul-lalana ]
- a. swarming (bee).
उल्ललन ul-lalana
swarming (bee).
p055-1c2-b15/ p047
• उल्लसित [ul-las-ita], उल्लासित [ ul-lâsita
]
- pp. √las.
उल्लसित
ul-lâsita √las.
p055-1c2-b16/ p047
• उल्लाघ [ ul-lâgha ]
- a. convalescent: -tâ, f. convalescence.
उल्लाघ ul-lâgha
convalescent: -tâ, f. convalescence.
p055-1c2-b17/ p047
• उल्लाघय [ ullâgha-ya ]
- den. P. restore to life.
उल्लाघय
ullâgha-ya P. restore to life.
UKT 140120: The English phrase <restore to life> seems simple enough. However, it is not so in ancient beliefs such as Burmese, Egyptian, Indian, Tibetan, and even in Welsh. It is connected to the idea of "spirit", "ghost" (English), "bardo" (Tibetan), "Ka" (Egyptian), or, "{laip-pra} 'butter-fly' " (Burmese). A recently-dead body - brain activity fully stopped - can be re-animated by introduction of a foreign {laip-pra}' by a {waiz~za}, and by some {zau-gyi}. To every one around the dead person including his or her own spouse, it appears as a restoration to life , but it is not!. See the Story of Yogananda , in The Quarterly Oriental Magazine: review and register, Vol 1, March & June1824, p.71-
downloaded from books.google.ca/books?id=kA0-AAAAcAAJ 140103
PDF in TIL library - not online : The_Quarterly_Oriental_magazine_review_a.pdf (link chk 140102).
p055-1c2-b18/ p047
• उल्लाप [ ul-lâp-a ]
- m. abuse; -in, a. calling out; exclaiming.
उल्लाप ul-lâp-a
abuse; -in, a. calling out; exclaiming.
p055-1c2-b19/ p047
• उल्लास [ ul-lâs-a ]
- m. appearance; growth; joy; -ana, n. flashing; -in,
a. playing,
skipping.
उल्लास ul-lâs-a
appearance; growth; joy; -ana, n. flashing; -in, a. playing,
skipping.
p055-1c2-b20/ p047
• उल्लिखित [ ul-likh-ita ]
- pp. scratched, scraped.
उल्लिखित
ul-likh-ita scratched, scraped.
p055-1c2-b21/ p047
• उल्लिङ्गय [ ul-liṅga-ya ]
- den. P. infer by tokens.
उल्लिङ्गय
ul-liṅga-ya P. infer by tokens.
p055-1c2-b22/ p047
• उल्लुx{093c}ञ्चन [ ul-luñkana ]
- n. pulling.
उल्लुx{093c}ञ्चन
ul-luñkana pulling.
p055-1c2-b23/ p047
• उल्लेख [ ul-lekh-a ]
- m. mention; description; -ana, a. painting, describing;
n. scraping;
mention; statement; -in, a. scraping = extending to; -ya,
fp. to be scratched on
or written down on (--°).
उल्लेख ul-lekh-a
mention; description; -ana, a. painting, describing; n.
scraping; mention; statement; -in, a. scraping=extending to;
-ya, fp. to be scratched on or written down on (--°).
p055-1c2-b24/ p047
• उल्व ulva, ˚ण [ -na ]
- v. ulba, -na.
उल्व -na
ulba, -na.
{u.wa.}
p055-1c2-b25/ p047
• उवाच [ u-vâka ]
- pf. √vak.
उवाच u-vâka
√vak.
p055-1c2-b26/ p047
• उवास [ u-vâsa ]
- pf. √vas, dwell.
उवास u-vâsa
√vas, dwell.
( end of old p055-2.htm )
Dental-Fricatives: Sibilants (hushser & hisser), and Thibilant (non-hissing)
UKT 140121: There are many more words using the hissing sounds, /ʃ/ & /s/, in Skt-Dev than in Pal-Myan, because the speakers of Skt-Dev cannot articulate the non-hissing sound, /θ/. Remember to refer to /ʃ/ as a husher, and /s/ as a hisser, and the hissing sounds as sibilants, and non-hissing sound as thibilant. In going from Skt-Dev to Pal-Myan, based on underlying meanings, many hushers, and almost all hissers are changed into thibilants. However, always keep in mind the possibility of exchange with the Palatal-stops. Sibilants and Thibilant are Dental-fricatives.
{u.sha.}/
{U.sha.}
p055-1c2-b27/ p047
• उशत् [ us-át ]
- pr. pt. (√vas), willing, eager.
उशत् us-át
(√vas), willing, eager.
p055-1c2-b28/ p047
• उशनस् [ us-án-as ]
- m. (nm. â) N. of a Rishi; in C. identified with Sukra & the planet
Venus.
उशनस् us-án-as
â) N. of a Rishi; in C. identified with Sukra & the planet
Venus.
p055-1c2-b29/ p047
• उशना [ us-ánâ ]
= उ श न ा -->
{u.sha.na}
- (in.) ad. eagerly, joyously; swiftly.
उशना us-ánâ
eagerly, joyously; swiftly.
p055-1c2-b30/ p047
• उशब्द [ u-sabda ]
- m. the word u.
उशब्द u-sabda
the word u.
p055-1c3-b00/ not online
• उशिज् [us-ig ]
- a. eager, ready, willing
p055-1c3-b01/ p047
• उशीनर [ usî-nara ]
- m. pl. N. of a people in Madhyadesa; sg. king of the Usînaras.
उशीनर usî-nara
king of the Usînaras.
p055-1c3-b02/ not online
• उशीर [usî-ra]
- m. n. a fragrant root
{u.Sa.}/
{U.Sa.}
UKT 140121, 161231: Be careful: in following it is
{oaS} उष् , NOT
{oash} . Using the transformation Sibilant-to-Thibilant, it becomes
{OAþ}. Please reminded that I am on very dangerous ground in transformation and I may have to change them again and again.
{OAc} [UKT: 'an exalted planet'). It is usually used with the word
{ka.þic} (MED2006-007). From the meanings given,
p055-1c3-b03/ not online
• उष् [ ¹. ush ]
= उ ष ् -->
{oaS}
[sibilant-to-thibilant] ->
{OAþ}
: Mac <sh> is misleading
Skt:
- ¹. i.p. osha , ix. p. ush-nâ ,
burn (tr.); chastise; destroy. upa
, prati , scorch -- Mac055c3
BPal:
{U.þa} - UHS-PMD0246
-
- UHS-PMD0246
UKT from UHS:
{U.þa} - f. scorch (may be
due to external cause, or stomach
burn), food (solid, nutritive)
*Pal:
{OAc~sa.}
- UHS-PMD0202
-
- UHS-PMD0202
UKT from UHS:
{OAc~sa.} - mfn. high (elevation, position, exaltation)
p055-1c3-b04/ p047
• उष् [ ². úsh ]
- f. (only g. sg. & ac. pl.) dawn.
उष् 2. úsh dawn.
p055-1c3-b05/ p047
• उष [ úsh-a ]
- a. eager, desirous.
उष úsh-a eager,
desirous.
p055-1c3-b06/ p047
• उषर्बुध्
[ ushar-búdh ]
= (उ ष र ्) (ब ु ध ्) ->
{OASar}
{OAþ}
{boad}
- a. waking early.
उषर्बुध्
ushar-búdh waking early.
p055-1c3-b07/ p047
• उषस्
usas [ ush-ás ]
= उ ष स ् -->
{u.saþ} :
Skt: उषस् [ ush-ás ]
- f. dawn; Aurora; morning; evening-red
(rarer); du. night and morning. -- Mac055c3
उषस् ush-ás
dawn; Aurora; morning; evening-red (rarer); du. night and
morning.
Skt: उषस्य «uṣasya» - adj. dawn - SpkSkt
Bur:
{a.roaN} - n. dawn [Pal:
{a.ru.Na.}]
- MED2006-589
p055-1c3-b08/ p047
• उषस्य
[ ushas-ya ]
- a. sacred to Ushas.
उषस्य ushas-ya
sacred to Ushas.
See my note on Ushas : the Védic goddess of dawn.
p055-1c3-b09/ p047
• उषा [ ush-ã ]
- f. dawn, break of day.
उषा ush-aN dawn,
break of day.
p055-1c3-b10/ p047
• उषासानक्ता [ ushãsâ-náktâ ]
- f. du. dawn and night.
उषासानक्ता
ushaNsâ-náktâ dawn and night.
p055-1c3-b11/ p047
• उषित [ ush-ita ]
- pp. √ush and √vas, dwell; -itavya, fp. n. the night must be
passed.
उषित ush-ita √ush
and √vas, dwell; -itavya, fp. n. the night must be passed.
p055-1c3-b12/ p047
• उषोजल [ usho-gala ]
- n. pl. dew; -devatâ, f. goddess of dawn; -râga, m. dawn.
उषोजल usho-gala
dew; -devatâ, f. goddess of dawn; -râga, m. dawn.
UKT: Note the above term -devatâ used for the goddess of dawn. This is the work of later-day writers who would not designate her as a -dévi . See my note on Ushas : the Védic goddess of dawn
p055-1c3-b13
• [úsh-tri ] (or -trí )
- m. ploughing bull
UKT 140121, 170101: Male cattle used for plowing or pulling heavy loads is usually castrated. It is known as "ox", whereas uncastrated male used as "stud for breeding" is "bull". Similarly, buffalos, camels used for plowing, and carrying heavy loads are castrated.
p055-1c3-b14/ p047
• उष्ट्र [ ush-tra ]
- m., î, f. buffalo; camel.
उष्ट्र ush-tra
buffalo; camel.
p055-1c3-b15/ p047
• उष्ट्रिका [ ushtr-ikâ ]
- f. she-camel.
उष्ट्रिका ushtr-ikâ
she-camel.
p055-1c3-b16/ p047
• उष्ण [ ush-ná ]
- a. hot, warm; deep (sigh): -m, ad. deeply (sigh); n. heat; hot season;
-kara, m. sun; -kâla, m. hot season; -kirana,
m. sun; -tâ, f., -tva, n. heat; -dîdhiti,
-bhâs, -rasmi, -ruki, m. sun; -vârana, n. umbrella; -samaya,
m. hot season; -sparsa-vat,
a. hot to the touch.
उष्ण ush-ná
hot, warm; deep (sigh): -m, ad. deeply (sigh); n. heat; hot
season; -kara, m. sun; -kâla, m. hot season; -kirana, m.
sun; -tâ, f., -tva, n. heat; -dîdhiti, -bhâs, -rasmi, -ruki,
m. sun; -vârana, n. umbrella; -samaya, m. hot season; -sparsa-vat,
a. hot to the touch.
p055-1c3-b17/ p047
• उष्णांशु [ ushna‿amsu ]
- m. (hot-rayed), sun.
उष्णांशु ushna̮amsu
(hot-rayed), sun.
p055-1c3-b18/ p047
• उष्णालु [ ushna‿âlu ]
- a. suffering from the heat.
उष्णालु ushna̮âlu
suffering from the heat.
p055-1c3-b19/ p047
• उष्णिमन् [ ushn-i-man ]
- m. heat.
उष्णिमन् ushn-i-man
heat.
p055-1c3-b20/ p047
• उष्णिह् [ ushníh ]
- f. (nm. k) a metre.
उष्णिह् ushníh
k) a metre.
p055-1c3-b21
• [ushaî-kri ]
- heat, warm
p055-1c3-b22/ p047
• उष्णीष [ ushn&isharp;sha ]
- m. n. head-band, turban; -patta, m. id.
उष्णीष ushnîsha
head-band, turban; -patta, m. id.
p055-1c3-b23/ p047
• उष्णोदक [ ushna‿udaka ]
- n. warm water.
उष्णोदक ushna̮udaka
warm water.
p055-1c3-b24/ p047
• उष्मन् [ ush-man ]
- m. heat, warmth, ardour; hot moisture, vapour; -ya, ir. gd. =
ushitvâ (√vas,
dwell).
उष्मन् ush-man
heat, warmth, ardour; hot moisture, vapour; -ya, ir.
gd.=ushitvâ (√vas, dwell).
p055-1c3-b25
• [us-ár ]
- f. = ush-as
{u.þa.}/
{U.þa.}
p055-1c3-b26 / p047
• उस्र
[ us-rá ]
= उ स ् र
- a. matutinal, bright; m. ray; bull.
उस्र us-rá
matutinal, bright; m. ray; bull.
matutinal - adj. formal . of or occurring in the morning, e.g. "his matutinal jog" -- Google
p055-1c3-b27/ p047
• उस्रा [ us-rã ]
- f. dawn, light of morn; cow; milk.
उस्रा us-raN
dawn, light of morn; cow; milk.
p055-1c3-b28/ p047
• उस्रि [ ús-ri ]
- f. morning; brightness, light.
उस्रि ús-ri
morning; brightness, light.
p055-1c3-b29/ p047
• उस्रिक [ usri-ká ]
- m. little ox.
उस्रिक usri-ká
little ox.
p055-1c3-b30/ p047
• उस्रिय [ usr-íya ]
- a. reddish; coming from a bull; m. bull; â, f. radiance, light; cow;
milk and other products of the cow.
उस्रिय usr-íya
reddish; coming from a bull; m. bull; â, f. radiance, light;
cow; milk and other products of the cow.
{u.ha.}/
{U.ha.}
p055-1c3-b31/ p047
• उह् [ UH ]
- v. ÛH.
उह् UH ÛH.
p055-1c3-b32/ p047
• उह्य [ uh-ya ]
- v. √vah.
उह्य uh-ya √vah.
(end of old p055-1c3.htm). It is also the end of entries on short {u.}.
-- UKT 140120
The English word <spectre>, spelt <specter> in American dialect, is specific for the "spirit of a dead person". It is usually confused with the word <ghost>, which had traditionally meant to be the "the spirit of a person living or dead".
When spelled with a capital letter <Ghost>, it meant the "Universal Spirit" as can be seen from the usage "God the Father, God the Son, and God the Holy Ghost". That was how, I as a child, was introduced to Christianity, by the Anglican (it was then known as "Church of England") community in Rangoon to which my own mother, Mary Lwai, had belonged.
My mother had been sent as a boarder to the Diocesan Girls School in Rangoon by her father who had his business office in Pegu. The School was exclusively set up by the English community in Rangoon by the English administrators headed by the British Governor himself. Only the children of the English, and very wealthy Chinese and Indians were admitted, specifically excluding the Burmese children. My mother's principal was Miss Laughlin (sp?) whom my mother described as a "spinster".
When it was time for her to be baptised, after the death of her Chinese father and after the failure of his very lucrative Carpentry business with its head office in Pegu, her elders from her mother side had pulled her out. Yet, my mother continued to have close association with the Anglican community well into her age 40.
Soon after the WWII, I was sent to Silva Dale English Primary school, ran by the d'Silva sisters, Nancy & Annie, of Rangoon. I was given a Christian name, Harry Kyaw Tun. I used to accompany my mother's best friend, Mrs. Eva Rafael, to church every Sunday. Aunty Eva stayed with us at 221 Thompson Street, East Rangoon, for almost a year. We went to Anglican churches almost exclusively to the Cathedral (near Scott Market and Rangoon General Hospital), and sometimes to St. Michael Church (Kemmendine), and St. Banabas Church (East Rangoon). The Bishop was English from England, the service was in English. It is the church in Rangoon to which the English officers of the Fourteenth Army came.
And when attended the Silva Dale school, I received my Bible lessons in English. Then the Trinity was "God the Father, God the Son, and God the Holy Ghost". Later when I read about the Crucifixion, in the passage referring to Jesus dying on the Cross, I had read "he gave up his ghost".
From Wikipedia: http://en.wikipedia.org/wiki/Ghost 140120
In traditional belief and fiction, a ghost (sometimes known as a spectre (British English) or specter (American English), phantom, apparition or spook) is the soul or spirit of a dead person or animal that can appear, in visible form or other manifestation, to the living. Descriptions of the apparition of ghosts vary widely from an invisible presence to translucent or barely visible wispy shapes, to realistic, lifelike visions. The deliberate attempt to contact the spirit of a deceased person is known as necromancy, or in spiritism as a séance.
The belief in manifestations of the spirits of the dead is widespread, dating back to animism or ancestor worship in pre-literate cultures [Wiki is wrong with Chinese - UKT]. Certain religious practices — funeral rites, exorcisms, and some practices of spiritualism and ritual magic — are specifically designed to rest the spirits of the dead. Ghosts are generally described as solitary essences that haunt particular locations, objects, or people they were associated with in life, though stories of phantom armies, ghost trains, phantom ships, and even ghost animals have also been recounted.[2][3]
UKT 140120: What about the Roman Ma'nes ? Based on my cursory study of Burmese beliefs on Nats
{nût}, I have come to conclude that Ma'nes and Nats are of the same kind. The belief in
{dé-va.} of Buddhism and Hinduism. To describe the Buddhist-Hindu entity, the compound
{nût dé-wa} is used. Different from them are
{nût saim:} 'the green nats'. The Burmese "Treasure Guardians" seem to be the same as the Irish Leprechauns - the difference is the female Treasure guardian is a beautiful maiden who will co-habit with a human male who alone can see her and make him rich, whereas the Leprechauns are males, ugly and miserly.
UKT: More in the Wikipedia article.
Go back Ghost-note-b
- UKT 140117, 161229
The following is my conjecture of the
pronunciation difference between Pal-Bur-Myan
and Pal-Mon-Myan in Dental fricative thibilant
/θ/ in row #6, and Palatal plosive-stops
row #2 of the akshara table.
Listen to Mon-Myan
row #2 - bk-cndl-{sa.}-row<)) : Mon pronounce {sa.} as /{kya.}/
row #6 - bk-cndl-{ya.}-row<)) : Mon pronounce {þa.} as /{Sa.}/
See ¤ Mon-Myan Language: Speech and Script
- spk-all-indx.htm (link chk 161230)
I had never heard of Bamiyan Buddha statues
in Afghanistan (part of the old Kushan Empire
{ku.Sa-Na.}) before the devout Muslims
had destroyed them. A Indian friend of mine,
a Jain now settled in Deep River, On., Canada,
then asked me to demonstrate condemning the
act. He was a community leader, and he promised
me that he and his friends would join me. I
then replied, as a material scientist and as
a Theravada Buddhist, I am firm in my belief
that there is always a time for material
things to go. That is what I understand by
"Impermanence" or Anatta.
The statutes were built when Afghanistan was
Buddhist by Mahayana Buddhists which uses
Sanskrit.
See Video on the destruction of Bamiyan statutes uploaded by Sinhalese Buddhist on 2011Sep20
- http://www.youtube.com/watch?v=xYYBlPWYb7Y
When the Chinese pilgrims came to India, they
came through the Kushan Empire. In India they
came to know both forms of Buddhism - Mahayana
and Theravada. Mahayana had more appeal to them
and when they took back the Buddhist texts with
them to China, they were in a form of Sanskrit
now known as Buddhist Hybrid Sanskrit
(BHS).
See: Buddhist Hybrid Sanskrit
Grammar and Dictionary, by F. Edgerton
-
BHS-indx.htm (link chk 161230)
The Buddhist texts, before the split into
Mahayana and Theravada were in Magadhi-Asokan
the language of the Magadha Mahajanapada
"place where peoples of Magadha culture
had set their foot", where Gautama Buddha
was born and died. In this respect he
was neither Indian nor Népali - as we would
like to portray him in modern times. Please
remember the culture of Magadha Mahajanapada
has extended into northern Myanmarpré to the
ancient kingdom of Tagaung
{ta.kaún: præÑ}. The audience of the Buddha
was mainly the locals who spoke a Tib-Bur
language, and not the "learned"
Brahmanical Poannas
{braah~ma.Na. poaN~Na:} whose language was
Sanskrit - an IE (Indo-European language).
The ancient language of Magadha and the Pyu
language of northern Myanmarpré were both
Tibeto-Burman languages, and so the language
used by the Buddhist monks of Myanmarpré must
be similar in pronunciation to the language
used by the Buddha, and in some cases similar
in the meanings as well. This is attested by
the fact of the presence of words beginning
with the sound /ŋ/ such as for <fish>
{nga} ङ (Néwari - the present-day blood
relatives of the Buddha) or
{nga:} (Bur-Myan). See:
#1. A Comparative and Etymological Dictionary of Nepali Language by R L Turner
- http://dsal.uchicago.edu/dictionaries/turner/ (link chk 160119)
Downloaded in TIL SD-Library Turner-NepalDict<Ô> / bkp<Ô> (link chk 161002)
Beginning from p001 you can proceed up to p654 (last page), you can start from p100, p200, p300 ...
On downloaded Turner-Nepali-Lang-Dictionary, p159, there are a few words beginning with {nga.}
#2. English to Nepal Bhasa Dictionary by Sabin Bhuju सबिन भुजु , 2005
- SBhuju-NewarDict<Ô> / bkp<Ô> (link chk 160914)
Being both Tib-Bur languages Bur-Myan and Newa-Dev have words beginning with {nga.} ङ,
e.g. for <fish> न्या ; ङाMy source for Népali (IE) with the IAST and Devanagari script.
- Kramer-NepalDict<Ô> / bkp<Ô> (link chk 160912)
The ancient language of Magadha was taken
by Asoka missionaries to Sri Lanka where a
new language known as Pali, to serve
Theravada Buddhism, was born. Thus Pali of
Sri Lanka has both the Tib-Bur roots as
well as the Dravidian (Austro-Asiatic
language group) roots of Sri Lanka. Then,
this Pali was taken to the Mons of southern
Myanmarpré. Thus the Pali of the Mons was
similar to that of Sri Lanka. This is the
reason why words beginning with the sound
/ŋ/ are not found in Pal-Myan. See
U Hoke Sein, Pali-Myan Dictionary p0378.
When King Anawrahta, drove out the Arigyis of northern Myanmarpré and brought in the Mon monks from the south, the Buddhist language of the north got mixed up with that of Sri Lanka. But still the Pali as spoken in Myanmarpré is Tib-Bur, whereas the Pal spoken by Mon-Myan is very much like Skt-Dev.
Then the Europeans - Germans, French, and English - came to Sri Lanka and studied both Sanskrit and Pali there. Since the European languages are IE, the International Pal that they produced came to have IE colouring as well. When the British overran Myanmarpré, the International Pali they brought with them came to be taught in the universities they established. Thus, in Myanmarpré you will find two varieties of Pali: Pal-Lat (International Pali) taught in the universities, and Pal-Myan (derived from Magadhi) used by the Buddhist monks and nuns. The Mon monks continued to use the Pali derived from Sri-Lanka.
Since it my conjecture that Pal-Myan (derived from Magadhi) is close in pronunciation to the Magadhi used by the Gautama Buddha, I use only the Pal-Myan with Dental fricative thibilant /θ/ pronounced as in English <thin>.
From Wikipedia: http://en.wikipedia.org/wiki/Kushan_Empire 140117
The transcriptions in Bur-Myan below are mine derived from aks-to-aks transforms.
-- UKT140119
The Kushan Empire
कुषाण राजवंश,
«kuṣāṇ rājavaṃśa»
{ku.Sa-Na.}; BHS:«guṣāṇa-vaṃśa
{gu.þa-Na.}»[3])
was an empire in South Asia originally
formed in the early 1st century CE under
Kujula Kadphises in the territories of
ancient Bactria around the Oxus River
(
Amu Darya), and later based near Kabul,
Afghanistan.
[4] The Kushans
spread from the Kabul River Valley to defeat
other Central Asian tribes that had
previously conquered parts of the northern
central Iranian Plateau once ruled by the
Parthians, and reached their peak under the
Buddhist emperor
Kanishka (127–151), whose realm stretched
from Turfan in the Tarim Basin to
Pataliputra on the Gangetic Plain."
[2]
The Kushans were one of five branches of the Yuezhi confederation, [5] [6] a possibly Tocharian, [7] Indo-European [8] nomadic people who had migrated from the Tarim Basin and settled in ancient Bactria. [6] They may also have been of Iranian origin. [9] [UKT ¶]
During the 1st and early 2nd centuries CE, the Kushans expanded across the northern parts of the Indian subcontinent at least as far as Saketa and Sarnath near Varanasi (Benares), where inscriptions have been found dating to the era of the Kushan emperor Kanishka, which began about 127 CE [10] [11] [12] Around 152 CE, Kanishka sent his armies north of the Karakoram mountains. They captured territories as far as Kashgar, Khotan and Yarkant, in the Tarim Basin of modern-day Xinjiang, China. A direct road from Gandhara to China was opened which remained under Kushan control for more than 100 years. The security offered by the Kushans encouraged travel across the Khunjerab Pass and facilitated the spread of Mahayana Buddhism to China.
The Kushan dynasty had diplomatic contacts with the Roman Empire, Sassanid Persia and Han China. While much philosophy, art, and science was created within its borders, the only textual record we have of the empire's history today comes from inscriptions and accounts in other languages, particularly Chinese.[13] The Kushan control fragmented into semi-independent kingdoms in the 3rd century CE, which fell to the Sassanians who targeted from the west. In the fourth century, the Guptas, an Indian dynasty also pressed from the east. The last of the Kushan and Sassanian kingdoms were eventually overwhelmed by the Hepthalites, another Indo-European people from the north. [2]
Between the mid-first century and the
mid-third century, Buddhism extended to
China and other Asian countries through
the Silk Road. Due to the fact that most
of the Kushans were Buddhist, their
patronage of Buddhist institutions allowed
them to grow as a commercial power.
[43]
During the first century CE, Buddhist books were being produced and carried by monks, and their trader patrons. Also, monasteries were being established along these land routes that went from China and other parts of Asia. With the development of Buddhist books, it caused a new written language called Gandhara. Gandhara consists of eastern Afghanistan and northern Pakistan. Scholars are said to have found many Buddhist scrolls that contained the Gandhari language. [44]
Kanishka is renowned in Buddhist tradition for having convened a great Buddhist council in Kashmir. Along with the Indian emperors Ashoka and Harsha Vardhana and the Indo-Greek king Menander I (Milinda), Kanishka is considered by Buddhism as one of its greatest benefactors.
UKT 140121: Based on Wikipedia:
#1. http://en.wikipedia.org/wiki/Second_Buddhist_council 140121
#2. http://en.wikipedia.org/wiki/...#Third...council_.28c._247_BCE.29 140121.
UKT 161229: I now have a new source on schisms in Buddhism in
¤ Dissent and protest in the ancient Indian Buddhism
- by Ven. Tran Dong Nhat (b.1968), Univ. of Delhi, 2008. Ph.D. thesis,
- Buddh-sch-indx.htm (link chk 161229)The split into various Buddhist groups began in the Second Council held in 4th BCE in Vaiśālī. It is also said that another council was in Pāṭaliputra. By the time the Third Council was held the split has become a reality, and several "Third Councils" were said to be held. There were at least two Fourth Councils, one in Kashmir in 78 AD by Mahayana, and the other in SriLanka in 1st century BCE by Theravada.
The Theravada school held the Fifth Council in Mandalay, Burma, in 1871 in the reign of King Mindon. SriLanka was already under the British who being Christian would not give royal patronage. Sad to say, Burma was in the process of being swallowed by the British. Two thirds of the country had already been swallowed by them, and Buddhism was under attack by the Christians. The Christians had turned a blind eye on Indian Muslims (their fellow Abrahamic religionists) building their mosques right in the middle of the towns. It was totally in disregard to the Burmese Buddhist tradition of building pagodas and monasteries outside the populated areas. A lot of Buddhist monks from the British held territories had fled to the only remaining Buddhist area of northern Myanmarpré. King Mindon, sizing up the situation chose to convene the Fifth Council in his territory instead of preparing to resist the British militarily. As school children we were taught by the British-Burma educators and their faithful Burmese followers that it was the folly of the king not to prepare for war. And we had believed in their propaganda. Only now do I realize that it was the wisdom and civility on part of the king to strengthen the Theravada Buddhist faith before the British would try to destroy it once they had swallowed the whole country.
The reign of Huvishka corresponds to the first known epigraphic evidence of the Buddha Amitabha, on the bottom part of a 2nd-century statue which has been found in Govindo-Nagar, and now at the Mathura Museum. The statue is dated to "the 28th year of the reign of Huvishka", and dedicated to "Amitabha Buddha" by a family of merchants. There is also some evidence that Huvishka himself was a follower of Mahāyāna Buddhism. A Sanskrit manuscript fragment in the Schøyen Collection describes Huvishka as one who has "set forth in the Mahāyāna." [45]
UKT: More in the Wikipedia article.
Go back kushan-note-b
UKT 150525, 161228:
It is my opinion that Pârvatî, Durgâ, etc.,
were Mother Goddesses
{mèý-tau} of the Tib-Bur tribes in the
sub-continent of India extending into
South-east Asia in the Bronze Age. Then,
in the Iron Age, came the incursion of
male-dominated warlike tribes. The
{braah~ma.Na. poaN~Na:} 'priests of the
intruders' wrote what they call the
"Old Treatises" which are supposed
to be "divine messages" from the
Creator himself.
The Creator , an axiomatic character, is the
Maha-Déva Brahma
{brah~ma} [entirely different from Buddhist
brahma] according to the Vaishnavite-Hindu
sect, and Shiva
{þi-wa.} déva according to Shaivite-Hindu sect.
These are males who took females dévis
as wives. In this respect they are entirely
different from YHVH and Allah who are
not in human forms and thus asexual.
However, according to some Christian legends portrayed by artists, the Christian God who created Adam - the first man, and Eve - the first woman, complete with sexual organs, is an old man. Thus we cannot categorically say that the Christian God is asexual. Since there are no legends that say that God has a wife, the Christian God is entirely different from the Hindu Creator.
In these man-written Treatises the priests,
the Poannars
{poaN~Na:} married off the Mother Goddesses
to their male déva-gods. The most prolific
writers were the Shaivite priests who hold
Siva-déva as the Creator
(
http://en.wikipedia.org/wiki/Shaivism
150525).
In the process the Shaivite priests
{þi.wa.geiN: poaN~Na:} made their Creator-god
the most sex-hungry god by marrying almost
all the native Mother Goddesses
{mèý-tau}, and engaging in "perpetual"
sexual-intercourse with Pârvatî - the idols of
the naked performers doing their carnal act in
the presence of equally naked goddesses. The
Shiva's Lingum (penis) is perpetually stuck in
Parvati's Yoni (virgina), and the human devotees
must never let the idol become dry. These idols
are worshipped in some Shaivite-Hindu temples.
Because of such Axiomatic ideas, the meaning of
उमा [ úmâ ] is to be taken as
- f. flax.
flax n. ¹. a. Any of several plants of the genus Linum, especially the widely cultivated L. usitatissimum, having blue flowers, seeds that yield linseed oil [UKT: a semi-drying oil that polymerises into a hard surface used in paints], and slender stems from which a textile fiber is obtained. b. The fine, light-colored textile fiber obtained from this plant. c. Any of several similar plants. ². Color A pale grayish yellow. -- AHTD
Go back Goddess-Parvati-note-b
- UKT 140119, 161230
Ever since childhood, I have heard of unseen
beings such as dévas, asuras, nats, ghosts,
and treasure-guardians as popular stories. As
a child, elders had tried to frightened me
into submission with these stories, which I
as grow up, I learn to make fun of. The
following is one funny picture of the
{ta-wa.täin~pa} the "Kingdom of
Thirty-three Comrades".
The average Bur-Myan man, especially
the villagers of northern Myanmarpré, are
not afraid of such unseen entities.
They hold them, even the "dévas"
as their "equals", and call (Skt)
Trāyastriṃśa, (Pal-Myan)
{ta-wa.täin~þa} itself as the "village
of the nats", as a phrasal noun,
{ta-wa.täin~þa nût.to. rwa} . This is not
true of Mon-Myan of southern Myanmarpré. The
Mon speakers, and even their descendants -
who may not know a single word of Mon-Myan
- are mortally afraid of unseen
entities.
Before going into the story of Urvashi, we should be clear about who the Apsara are. They are celestial female dancers in the employ of the Celestial king, with the title of Indra.
Note that the Hindu Indra
/
{ain~da.}, and Buddhist Sakka 
{þak~ka.} are not the same with different characters: see
¤ A Dictionary of the
Pali Language (in Pal-Dev) by R.C. Childers, 1874, reprint 2007 (available in TIL library in Research Center in
Yangon), p.419
UKT 150519, 161201: Indra
We should also differentiate Sakka
{þa.kya.} aka
{þa.kya. þa-ki-wín myo:nwèý} 'the relatives of Gaudama Buddha' who are human beings.
Indra
{þu.mé-ru.} aka
{mrïn:mor-taún} 'a mythical mountain', filled with the gardens and palaces of the dévas. Mount Sumeru is the highest point of terra firma. Its ruler is Śakra devānām indra, "Śakra, lord of the devas".
See also Wikipedia: http://en.wikipedia.org/wiki/Buddhist_cosmology 150519, 161201
Indra is not just one individual:
there were many throughout the celestial
history, but only one at a time. It appears
that the Celestial world, made up of many
celestial kingdoms, is populated by many
different celestials beings with various
divine attributes and powers. See
Déva Sutta: The Dévas (about Jhāna),
Tipitaka, Anguttara Nikaya, Nines, translated
from Pali by Thanissaro Bhikkhu, 2011,
-
http://www.accesstoinsight.org/tipitaka/an/an09/an09.039.than.html
140120
At one time the present Celestial world was
ruled by the Asuras, who were deposed by a
group of 33 dévas. Because of this power
grab the present Celestial world is ruled by
the Thirty-three Comrades, and is called the
Kingdom of Thirty-three
{ta-wa.tain~pa}. Other Celestial kingdoms
have submitted to its rule, except one, the
Asura Kingdom, still ruled by the old Asura
who had been deposed by the Thirty-three
Comrades.
The chief of the Thirty-Three
comrades, not only had made himself the
master of the central kingdom, but had the
insolence to marry the daughters of the Asura king as his queens. What a sight it
would make to see the proud déva generals
from among the Thirty-three Comrades
prostrate before the Asura-females, now
queens of the déva king the Indra!.
From Wikipedia: http://en.wikipedia.org/wiki/Urvashi 140120
Urvashi (Urvaśī, from Ur "heart" + Vashi "one who controls", "one who controls the heart") is an Apsara (nymph) in Hindu legend. She was a celestial maiden in Indra's court and was considered the most beautiful of all the Apsaras.
She became the wife of king Pururavas (Purūrávas, from purū +rávas "crying much or loudly"), an ancient chief of the lunar race. ShBr 11.5.1, and treated in Kalidasa's drama Vikramōrvaśīyam.
She is perennially youthful and infinitely charming but always elusive. [1] She is a source as much of delight as of dolour [Sorrow; grief - AHTD]. [2]
Go back Urvashi-note-b
-- UKT 140121
There are many in these modern times not
to know the joy of the Dawn. The air is
cool and many stars, especially the more
luminous ones are still visible. If there
were the Planet Venus, it was a most
beautiful sight to see - the Morning Star.
Birds start to sing. I had many such
experience as a child especially travelling
in a boat in the Delta creeks. As a grown
up travelling overland in northern Myanmarpré
with my wife and children, the joy remains
the same but with a different flavour. By
that time, I could recognize many
constellations, especially Orion, which I
pointed to my wife and children, and told
them the story the Greek Hunter, with his
hunting dog following him.
UKT: If only there was the Morning Star,
how perfect the picture would be!
From Wikipedia: http://en.wikipedia.org/wiki/Ushas 140121
Ushasउषस् «uṣas» 'dawn' [1] is a Vedic deity, and consequently a Hindu deity as well.
Sanskrit uṣas is an s-stem, i.e. the genitive case is uṣásas. It is from PIE * h₂ausos-, cognate to Greek Eos and Latin Aurora.
Ushas is an exalted goddess in the Rig Veda but less prominent in post-Rgvedic texts. She is often spoken of in the plural, "the Dawns." She is portrayed as warding off evil spirits of the night, and as a beautifully adorned young woman riding in a golden chariot on her path across the sky. Due to her color she is often identified with the reddish cows, and both are released by Indra from the Vala cave at the beginning of time. [2]
UKT 140122, 150527, 161231: What is
<dawn> in Pal-Myan is a problem,
though MED2006-589 gives it as
{a.ru.Na.}. The inset is from FE-BHS-065c2
Excerpt from
http://en.wikipedia.org/wiki/Ushas 150527
"Ushas उषस्
«uṣas» 'dawn' a Vedic deity, and consequently a Hindu deity as well.
... Ushas is an exalted goddess in the Rig Veda but less prominent in
post-Rigvedic texts. ... Twenty of the 1,028 hymns of the Rig Veda
are dedicated to the Dawn ... The Goddess is still worshipped in the form of
Chhathi Maiya in the popular festival Chhath Puja, held in the Indian states
of Bihar and Uttar Pradesh, and the adjoining country of Nepal. ..."
We have seen
• उशनस् [ us-án-as ] - m. (nm. â) N. of a Rishi; in C. identified with Sukra & the planet Venus.
- Macp055-1c2-b28.
The planet Venus aka the Friday-Planet Sukra (astrology) is associated with Asuras.
To the Brahmin-Poanna
Twenty of the 1028 hymns of the Rig Veda are dedicated to the Dawn: Book 7 has seven hymns, books 4–6 have two hymns each, and the younger books 1 and 10 have six and one respectively. In RV 6.64.1-2 (trans. Griffith) Ushas is invoked as follows:
1. The radiant Dawns have risen up for glory, in their white splendour like the waves of waters.
She maketh paths all easy, fair to travel, and, rich, hath shown herself benign and friendly.2. We see that thou art good: far shines thy lustre; thy beams, thy splendours have flown up to heaven.
Decking thyself, thou makest bare thy bosom, shining in majesty, thou Goddess Morning.
In the "family books" of the Rig Veda (e.g. RV 6.64.5), Ushas is the divine daughter — a divó duhitâ — of Dyaus Pita "Sky Father." This is taken literally in the traditional genealogies of Hindu mythology.
In one recent Hindu interpretation, Sri Aurobindo in his Secret of the Veda, described Ushas as "the medium of the awakening, the activity and the growth of the other gods; she is the first condition of the Vedic realisation. By her increasing illumination the whole nature of man is clarified; through her [mankind] arrives at the Truth, through her he enjoys [Truth's] beatitude." [3]
UKT: End of Wiki article.
Go to Ushas-note-b1 / Ushas-note-b2
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