Update: 2017-07-26 03:46 PM -0400

TIL

A Practical Sanskrit Dictionary

p093.htm

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

Edited, with additions from Pali sources, by U Kyaw Tun (UKT) (M.S., I.P.S.T., USA) 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
MCc2pp-indx.htm

Contents of this page

  {sar~ma.} - cont : <))kyrar'ma/sar'ma
  p093c1
  {sar~ya.}
  {sar~wa.}
  {sar~Sa.}

{sa.la.}
{sa.wa.}
{sa.Sa.}

/ {sa} : Maukcha-Weikcha Rule
{sa-ka.}
{sa-kSa.}
  p093c2
{sa-sa.}
{sa-a.}
{sa-Ta.}
{sa-Na.}
{sa-ta.}
{sa-na.}
{sa-pa.}
  p093c3
{sa-ma.}
{sa-ya.}
{sa-ra.}
{sa-la.}
{si.}

Maukcha-Weikcha Rule : {mauk-hkya.}-{weik-hkya.} rule

- UKT 160310:
I hold that there is a reason why certain glyphs are based on a single-circle, whilst others are based on double-circles. The reason is either on "pronunciation" or on "meaning", and I try to stick to the rule which I had learnt as a child, that {mauk-hkya.} is used for single-circle glyphs and {weik-hkya.} is for double circles.

My friend U Tun Tint of MLC has disputed what I have remembered and holds that the choice of {mauk-hkya.} or {weik-hkya.} is set arbitrarily. And to aid his memory, he has to rely on a Mnemonic . Relying on memory, and not on reason is how our clerics and their young students are trained. It is how the Poannars {poaN~Na:} are trained - which hinders the advancement of Science.

Important passage in this file:
UKT 141019: The change of a non-rhotic sound (Pal-Myan) to a rhotic sound (Skt-Dev) is interesting. Here in {sa.ri.ya.} --> {sar~ya.}, we notice that a fricative sound /sa/ in combination of a rhotic-close sound /ri/ becoming shortened by becoming a repha. 

 

UKT notes :
Chanakya - the kingmaker : Machiavelli of the East
Goddess of Fortune: Apsara
Manu in J. Garrett : a lost passage
Problem of Palatal-stop and Dental-Fricative
Śrīmad Bhāgavatam - the Purana or Old Text

 

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{sar~ma.} - cont

p093c1

p093c1-b01

चर्मावकर्तिन् [ karma‿avakartin ]
- m. leather cutter, shoemaker; -‿avakartri, m. id.

 

p093c1-b02

चर्मिन् [ karm-in ]
- a. covered with a hide; armed with a shield; m. shield-bearer.

 

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{sar~ya.}

p093c1-b03

चर्य [ kar-ya ]
- fp. to be practised; , f. roaming; procedure, conduct; observance; performance or practice of, occupation with (--, in.).

चर्य carya [ kar-ya ]
--> {sar~ya.}
Skt: चर्य [ kar-ya ] -- fp. to be practised; -- Mac093c1
Pal: {sa.ri.ya.} -- UHS-PMD0385
  UKT from UHS: n. to be practiced, conduct, habit

UKT 141019: The change of a non-rhotic sound (Pal-Myan) to a rhotic sound (Skt-Dev) is interesting. Here in {sa.ri.ya.} --> {sar~ya.}, we notice that a fricative sound /sa/ in combination of a rhotic-close sound /ri/ becoming shortened by becoming a repha. 

 

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{sar~wa.}

p093c1-b04

चर्व [ karv ]
- cs. karvaya , gnaw at, chew : taste ; pp. karvita

 

p093c1-b05

चर्वण [ karv-ana ]
- n. chewing; tasting; , f. id.

 

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{sar~Sa.}

p093c1-b06

चर्षणि [ kar-sh-an ]
- a. moving, flowing; active, busy; f. pl. men, folk, people (-generally ).

 

p093c1-b07

चर्षणी [ karshan ]
- f. unfaithful wife: -dhrt, a. protecting men; -dhrti, f. protection of men; -sh, a. ruling men.

 

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{sa.la.}

p093c1-b08

चल् [ kal ]
- i. p. (.) kala, move, sway, shake, tremble, quiver; move on, advance; go away, depart; be spread abroad (news); walk about; become agitated, disturbed, confused, or impaired; waver; swerve from (ab.): pp. kalita; cs. kalaya, set in motion, stir, shake, cause to tremble; trouble, agitate; divert from (ab.); klaya, drive away; shake; invalidate (a proposition); nudge; trouble, agitate, ud, depart; set out; rise from a seat (ab.). pra‿ud, set out. sam-ud, start up together; set out together. pra, become agitated, tremble, quake; stir, advance; rise (wind); spring up (from a seat); set out, depart, diverge from (ab.) cs. -kalaya, move; -klaya, stir up. vi, waver; move; stir, advance; fall off or down; be agitated, disturbed, or impaired; swerve from (ab.); cs. -klaya, agitate; transgress (law); call in question; rescind. pra-vi, swerve from (ab.). sam, tremble, quake; depart; cs. -klaya, set in motion; drive away.

 

p093c1-b09

चल [ kal-a ]
- a. moving, trembling; unsteady, wavering; waving; fluttering; rippling; fickle: -kitta, n. mutable temper, fickleness; a. fickle: -t, f. fickleness; giddiness; -t, f., -tva, n. tremor, unsteadiness.

 

p093c1-b10

चलन [ kal-ana ]
- a. moving, unsteady; walking; dissolute; n. tremor, unsteadiness, motion; activity, function; agitation; deviation from (ab.).

 

p093c1-b11

चलनिकेत [ kala-niketa ]
- a. having a transitory abode; -prakriti, a. giddy, fickle; -svabhva, a. of inconstant nature.

 

p093c1-b12

चला [ kal- ]
- f. goddess of fortune.

See my note of Hindu Goddess of Fortune 

 

p093c1-b13

चलाचल [ kal-kala ]
- a. moving to and fro, unsteady; inconstant.

 

p093c1-b14

चलात्मन् [ kala‿tman ]
- a. fickle.

 

p093c1-b15

चलित [ kal-ita ]
- pp. n. moving to and fro.

 

p093c1-b16

चलितव्य [ kal-i-tavya ]
- fp. one must move on.

 

p093c1-b17

चलुक [ kaluka ]
- m. ? mouthful of water

 

p093c1-b18

चलोर्मि [ kala‿rmi ]
- a. rippling.

 

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{sa.wa.}

p093c1-b19

चविक [ kav-ika ]
- n. kind of pepper; -ik, f., -, f., -ya, n., -y, f. id.

 

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{sa.Sa.} चष

UKT 170720: See my note on Problem of Palatal-stop and Dental-fricative {sa.Sa.} चष

UKT 141020: Between Skt-Dev and Pal-Myan, Dental hisser sibilant {Sa.}/{S} is usually changed to Dental non-hisser thibilant {a.}. Palatal plosive-stop {sa.}/{c} remains unchanged.

p093c1-b20

चषक [ kash-aka ]
--> {sa.Sa.ka.}
Skt: [kash-aka] -- drinking vessel, goblet -- Mac093c1
Pal: {sa.a.ka.} -- UHS-PMD0387
  UKT from UHS: drinking vessel, drinking cup for alcoholic drink

 

p093c1-b21

चषाल [ kash-la ]
- m. n. knob of a sacrificial post.

 

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{sa}

{sa-ka.}

p093c1-b22

चाक्रिक [ kkr-ika ]
- m. carter; potter; oil grinder; bell-man; partisan, accomplice.

 

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{sa-kSa.}

UKT 160229: Replacing Pseudo-Kha {kSa.} with regular {hka.}, had led me into a blind alley. There are no equivalents in U Hoke Sein. I, therefore, have to rely on the the meaning of "sight", "vision", and "eye".

p093c1-b23

चाक्षुष [ kkshush ]
- a. () peculiar to or arising from the eye; perceptible by the eye; m. pat. of the sixth Manu; (a)-tva, n. perceptibility by the eye.

See my note on Manu in J. Garrett

चाक्षुष caksusa [ kkshush ]
--> {sa-kSu.Sa.}
Skt: चाक्षुष [ kkshush ] -- a. () peculiar to or arising from the eye; perceptible by the eye; -- Mac093c1
Pal: {sak~hkoa~a.} -- UHS-PMD0379
  UKT from UHS: n. object arising from perception of the eye

UKT 141020, 170720: Now that we are writing a word with pseudo-Kha word as , the question arises whether we should write {sa-k~ka.} or {saak~ka.}. So far in comparing with Pal-Myan, I have found that, Pseudo-Kha {k~Sa.} क्ष = क ् ष is the only one of its kind, because of which it now written as {ksa.}.

 

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p093c2

{sa-sa.}

p093c2-b01

[ kkari ]
- m. N. of a wrestler

 

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{sa-a.}

p093c2-b02

चाञ्चल्य [ kkal-ya ]
= च ा ञ ् च ल ् य
Skt: चाञ्चल्य [ kkal-ya ] -- n. fickleness, inconstancy. -- Mac093c2
Pal: {si~sa.la.} - UHS-PMD0380
  UKT from UHS: mfn. shakiness, flirting or coquetry  

 

p093c2-b03

चाञ्चव [ kkav-a ]
- n. celebrity.

 

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{sa-Ta.}

p093c2-b04

चाट [ kta ]
- m. cheat, rogue.

 

p093c2-b05

[ktalik]
-- f. N. of a locality

 

p093c2-b06

चाटु [ ktu ]
- m. n. coaxing, blandishment; courteous act; pretty speech; a. agreeable (?): -ka, m. id.; - kra, m. flatterer; u‿artham, for the sake of doing a kindness.

 

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{sa-Na.}

p093c2-b07

चाणक्य [ knak-ya ]
- a. made of chick-peas; m. pat. (from Kanaka), N. of Kandragupta's minister.

See my note on Chanakya - the king maker of Chandragupta

p093c2-b08

चाणूर [knra]
-- m. N. of a wrestler slain by Krishna

See my notes on Śrīmad Bhāgavatam 'The Story of the Fortunate One'
http://bhagavata.org/canto10/chapter44.html#Text%201 120216 in which the story of Cnra is told. Note: the term 'wrestler' is perhaps misleading since the contestants were holding some sort of weapon in their hands. -- UKT120216

p093c2-b09

चाण्डाल [ kndl ]
= च ा ण ् ड ा ल  {saaN~a-la.}
Skt: चाण्डाल [ kndl ] - m. = kandla; a. () peculiar to the Kandlas. -- Mac093c2
Pal: {sN~a-la.} -- UHS-PMD0380
  UKT from UHS: . m. cemetery worker. . a metal-piece throwing game similar to the games of horseshoe and quoits .
Bur: {sN~a-la.} - n. caste of cemetery worker -- MED2006-122

 

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{sa-ta.}

p093c2-b10

  चातक [ ktaka ]
- m., , f. kind of cuckoo (supposed to live on drops of rain only).

 

p093c2-b11

चातन [ kt-ana ]
- cs. a. driving away (--).

 

p093c2-b12

चातुर [ ktura ]
- a. flattering; guiding, ruling; , f. cleverness, dexterity; charm.

 

p093c2-b13

चातुर्थ [ kturtha ]
- a. discussed in the fourth (chapter): -ka, a. occurring every fourth day (fever); -‿ahnika, a. belonging to the fourth day.

 

p093c2-b14

चातुर्धाकारणिक [ kturdh-kranika ]
- a. divided into four parts.

 

p093c2-b15

चातुर्मासी [ ktur-ms ]
- f. day of full moon at the four-monthly sacrifices; -msy, n. period of four months; sacrifice to be offered every four months (at the beginning of the three seasons).

 

p093c2-b16

चातुर्य [ ktur-ya ]
- n. skill, dexterity; charm.

 

p093c2-b17

चातुर्वर्ण्य [ ktur-varn-ya ]
- n. the four castes; -vimsika, a. belonging to the 24th day; -vidya, a. versed in the four Vedas; n. the four Vedas; -vaidya, a. versed in the four Vedas; -hotra, a. performed by the four principal priests; n. sacrifice performed by the four principal priests.

 

p093c2-b18

चातुष्पथ [ ktush-patha ]
- a. being at a place where four roads meet; -prsy, a. sufficient to feed four.

 

p093c2-b19

चात्‍त्र [ kt-tra ]
- n. spindle (esp. that in which is fixed the drill (pramantha) for producing the sacred fire by means of a cord wound round it and rapidly worked backwards and forwards).

 

p093c2-b20

चात्वाल [ ktvla ]
- m. n. trench supplying the earth for the northern altar: -vat, a. in which (sacrifice) a ktvla is dug.

 

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{sa-na.}

p093c2-b21

[ k-na-s ]
- the pt. suffix -na

 

p093c2-b22

चान्दन [ kndana ]
- a. () made of sandal-wood.

 

p093c2-b23

चान्द्र [ kndra ]
- a. () lunar; -ka, -ma, -mas, () a. id.; -vratika, a. having the character of the moon.

 

p093c2-b24

चान्द्रायण [ kndra‿ayana ]
- m. observer of the moon's course; n. moon-course penance in which the number of mouthfuls eaten decreases by one daily from fifteen at full moon to none at new moon, after which it increases similarly (it may begin either at new or at full moon): -vrata, n. id.

 

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{sa-pa.}

p093c2-b25

चाप [ kp-a ]
- m. n. bow (weapon): -guna, m. bowstring; -yashti, f. id.

 

p093c2-b26

चापल [ kpal-a ]
- n. speed; unsteadiness, inconstancy, frivolity, rashness, indiscretion (with regard to, --); -ya, n. id.

 

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p093c3

p093c3-b00

चापलता [ kpa-lat ]
- f. bowstring; -lekh, f. N.; -veda, m. archery; -‿adhiropana, n. stringing or drawing a bow; -‿ropana, n. id.

 

p093c3-b01

चापिन् [ kp-in ]
- a. armed with a bow.

 

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{sa-ma.}

p093c3-b02

चामर [ kmara ]
- a. relating to the yak (Bos grunniens); n. tail of the yak, used as a fly-whisk, also as an ornament on the heads of horses and elephants; one of the insignia of royalty: -grhin, f. female whisk-bearer.

UKT 141021: Yak-tail whisk is one of the ensign of royalty of Myanmar kings.
See ककुद [kakuda] = क क ु द : no viram at end
Skt: -- n. (m.) id. -- Mac060-3
Pal: {ka.ku.Da.} -- UHS-PMD0275

 

p093c3-b03

चामीकर [ km-kara ]
- n. gold: -maya, a. () golden, -‿akala, m. ep. of Meru, -‿adri, m. id.

 

p093c3-b04

चामीकरीय [ kmkar-ya ]
- a. golden.

 

p093c3-b05

चामुण्ड [ kmund ]
- m. N. of an author; , f. a form of Durg.

 

p093c3-b06

चाम्पेय [ kmp-eya ]
- m. prince of Kamp.

 

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{sa-ya.}

p093c3-b07

चाय् [ ky ]
- i. kya , be shy (of, ac.) : , be reverent; perceive, recognise. ni , worship; perceive

चायति  cayati 
--> {sa-ya.ti.}
Skt: चायति cayati - v. be loosened, perceived, behaved respectfully, be afraid of  -- SpkSkt
Pal: {sa-ya.ti.} -- UHS-PMD0388
  UKT from UHS: worshipped, analysed

 

p093c3-b08

चायनीय [ ky-anya ]
- fp. perceptible.

 

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{sa-ra.}

p093c3-b09

चार [ kr-a ]
- m. spy; motion, course; action, behaviour; occupation as (--): -ka, a. acting, proceeding (--); m. spy; prison; -kakshus, n. spy for an eye; a. using spies for eyes.

 

p093c3-b10

चारण [ krana ]
- a. connected with the school; belonging to the same school; m. strolling player; celestial musician; spy; cattle-driving: -tva, n. condition of a strolling player; -‿ekamaya, a. () consisting of strolling players only.

 

p093c3-b11

चारपुरुष [ kra-purusha ]
- m. spy; -bhata, m. soldier; -‿adhikrin, m. spy.

 

p093c3-b12

चारिका [ kr-ik ]
- f. servant-girl (--).

 

p093c3-b13

चारितार्थ्य [ kritrth-ya ]
- n. attainment of one's object.

 

p093c3-b14

चारित्र [ kritra ]
- n. course of action, behaviour, good conduct, virtue.

 

p093c3-b15

चारित्रिन् [ kritr-in ]
- a. well-conducted; -ya, n. = kritra.

 

p093c3-b16

चारिन् [ kr-in ]
- a. movable; --, moving, going, roaming, abiding or living, in; acting, performing; m. foot-soldier; spy.

 

p093c3-b17

चारु [ kr-u ]
= च ा र ु
- a. agreeable, welcome, pleasing; dear; fair, lovely: n. ad.: -gti, f. a metre; -t, f. popularity; beauty; -datta, m. N. of a Brhman; -danta, m. N. of a merchant's son; -darsan, f. fair woman; -netra, a. fair-eyed; -mati, m. N. of a parrot; -rpa, a. of fair form; -lokana, a. fair-eyed; -ven, f. fair braid, N. of a river; -sabda-bhaṅga-vat, a. rich in lovely faltering and in charming expressions (speech); -hsin, a. laughing sweetly: -, f. a metre.

 

p093c3-b18

चारेक्षण [ kra‿kshana ]
- a. hvg. spies for eyes.

 

p093c3-b19

चार्चिक्य [ *krkik-ya ]
- n. anointing the body.

 

p093c3-b20

चार्मिक [ krm-ika ]
- a. leathern.

 

p093c3-b21

चार्य [ kr-ya ]
- m. son of an outcast Vaisya; n. spying.

 

p093c3-b22

चार्वाक [ krvka ]
- m. N. of a materialistic and heterodox philosopher; materialist.

 

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{sa-la.}

p093c3-b23

चाल [ kl-a ]
- m. shaking, looseness (of the teeth); -aka, m. obstinate person; -ana, n. moving, wagging, motion, shaking; loosening: , f. sieve; strainer; -ya, fp. to be moved; to be diverted.

 

p093c3-b24

चाष [ ksha ]
- m. blue jay (Coracias indica).

 

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{si.} चि

p093c3-b25

चि [1. KI] , V. ,
चिनो [ ki-n]
- arrange, pile; build up. esp, the sacrificial altar (P. if done by the priest, . by the sacrificer himself); gather, collect; acquire, gain; bestrew, cover with (in.): pp. kita, covered, strewed, or studded with (in., -); ps. increase, thrive; des. kiksha, wish to accumulate or acquire, anu, pp. beset all along with branches (in.). apa, gather; ps. diminish, grow less, lose (ab.): pp. attenuated, thin, ava, gather (*from, 2 ac.). , heap up, accumulate; cover or load with (in.): pp. covered, bestrewn; studded or laden with (in., -). sam-, gather together, heap up; cover, load, ud, gather. abhi‿ud, comprehend in (lc.); go on to discuss. sam-ud, arrange; add; gather. upa heap up, accumulate; augment; ps. grow, increase; be enriched, profit; pp. increased, enlarged, augmented; abundant; stout; prosperous; covered, loaded or provided with (in., -) sam-upa, heap up, collect; ps. increase; grow up: pp. abundant. ni, pp. heaped up; erected; covered, studded, or filled with (in., -). vi, pick out, select, cull; divide; part (hair); distribute (booty). sam, pile up, arrange; collect, accumulate, acquire; pp. filled or provided with (-).

 

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UKT notes

Chanakya - the kingmaker of Chandragupta

-- UKT 141019:

Personal note: Back in 1952, when I boasted to my father, U Tun Pe, that I have become "good" in English as a language, he threw his personal copy of Macaulay's "Historical Essays", and challenged me to read. It was the Essays on Frederick the Great and Machiavelli, that has ended my boastings. At this age after more than 70 years, I am still finding that I still have to improve my English! See downloaded Machiavelli's The Prince in TIL HD-PDF and SD-PDF libraries
- NMachiavelli-ThePrince<> / Bkp<> (link chk 170720)

The love-hate relation between the ordinary Bur-Myan and Brahmina-Poannar {poaN~Na:} {poaN~Na:} is portrayed in traditional native plays. The Poannar {poaN~Na:} {poaN~Na:} are mostly from Manipur where there are two kinds of speakers: Bishnupriya (IE) speakers those who claimed themselves the original Indo-Aryans speakers, and the majority known as Meitei (Tib-Bur) speakers.

I came to know of two languages of Manipur after reading The Bishnupriya Manipuri Language, by Ashim Kumar Singha, 2001. I have lost the original article, and even the title given above may not be correct. What I could get from the internet is: http://manipuri.freeservers.com/bpm.html 141020

Those who were honoured by the Myanmar kings were presumably the Bishnupriyas. According to my late friend Saya Kalasan of Yangon, there are almost no Bishnupriya in Yangon. Saya Kalasan himself was a noted Manipuri-ethnic Astronomer-Astrologer whose ancestors have been living in Myanmarpr since the days of the Burmese kings. Saya Kalasan was a Meitei. The above article by Ashim Kumar Singha is very instructive in comparing the Bishnupriya to Sanskrit & Meitei. The official language of Manipur is now Meitei, and Bishnupriya has become an endangered language.

The Poannar is always portrayed in Myanmarpr as learned, cleaver, but never-to-be trusted. The Poannars have come to be admired but hated due to two individuals who featured prominently in our Buddhist culture. One is Chanakaya known in Bur-Myan as {za.na.ka. poaN~Na:} (sp?) minister of King Chandragupta, and the other Vassakara {wi.a-ka.ra. poaN~Na:} (sp?) of King Ajatashatru.

From Wikipedia: http://en.wikipedia.org/wiki/Chanakya 120216

Chānakya (Skt: चाणक्य Cāṇakya) (c. 370283 BCE) was a teacher to the first Maurya Emperor Chandragupta (c. 340293 BCE) - the first emperor in the archaeologically recorded history to rule the complete Indian Subcontinent. [UKT ]

Chanakya is generally considered to be the architect of Chandragupta's rise to power at a young age. Traditionally, he is also identified by the names Kautilya and Vishnu Gupta, who authored the ancient Indian political treatise called Arthaśāstra. [1] Chanakya is considered as the pioneer of the field of economics and political science and his work is thought of as an important precursor to Classical Economics. [2] [3] [4] [5] In the Western world, he has been referred to as The Hindu Machiavelli, although Chanakya's works predate Machiavelli's by about 1,800 years. Chanakya was a teacher in Takṣaśila, an ancient centre of learning, and was responsible for the creation of Mauryan empire, the first of its kind on the Indian subcontinent. His works were lost near the end of the Gupta dynasty and not rediscovered until 1915. [6]

UKT: More in the Wikipedia article.

Go back to Chanakya-note-b

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Goddess of Fortune

-- UKT 141021 

Skt-Dev word चला calā is obviously related to चल cala 'fickleness".   See p093c1-b09. From which we can see how चला calā came to be identified as a goddess of fortune, because "fortune" can be so unpredictable as the outcome of gambling. Note: the opposite of acala 'immoveable'
अचल a-cala
Skt: अचल [a-kala] - a. immovable; m. mountain. -- Mac004c3
Pal: {a.sa.la.} - UHS-PMD0013
  UKT from UHS: mfn. immovable. m. mountain

The Hindus worship Apsaras who are considered to be goddesses of fortune. See:
HYMNS OF THE ATHARVA-VEDA, translated by Maurice Bloomfield, Sacred Books of the East, volume 42, 1897. http://www.sacred-texts.com/hin/av.htm 141020
"IV, 38. A. Prayer for success in gambling.
  1. The successful, victorious, skilfully gaming Apsar, that Apsar who makes the winnings in the game of dice, do I call hither.
  2. The skilfully gaming Apsar who sweeps and heaps up (the stakes), that Apsar who takes the winnings in the game of dice, do I call hither.
  3. May she, who dances about with the dice, when she takes the stakes from the game of dice, when she desires to win for us, obtain the advantage by (her) magic! May she come to us full of abundance! Let them not win this wealth of ours!
  4. The (Apsars) who rejoice in dice, who carry grief and wrath-tbat joyful and exulting Apsar, do I call hither."

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Manu in J. Garrett

- UKT 170721:
There are more than one person named "Manu". The Manu in this eon is the 7th - Vaivasvata - the Law Giver, the son of the Sun. I can no longer trace from where - or from which version of J. Garrett, that I got the following excerpt:

"Manu - The head of ruler of an extensive period of time, termed a Manwantara. Each Kalpa, or creation of the world, is divided into 14 Manwantaras or intervals, over which a Manu presides. Six of these periods have passed; the first Manu was Swyambhuva; the second Swarochisa, the third Auttami; the fourth Tamasa; the fifth Raivata; the sixth Chakshusha; these 6 Manus have passed away; the Manu who presides over the seventh, which is the present period, is Vaivasvata, the son of the Sun, the wise lord of obsequies. ..." -- from: A Classical Dictionary of India, by John Garrett, ca. 1871.

The following excerpt is from A Classical Dictionary of India, pp.742, pdf.760/818.
p383, pdf.401/818: 
See downloaded txt in TIL HD-PDF and SD-PDF libraries:
- JGarrett-ClassicDictIndiaPP793<> / Bkp<> (link chk 170721)

"Manu - The great Hindu law-giver who lived about 800 B.C. The institutes of Manu, or code of laws still extant, is attributed to Swayambhuva the first Manu. The Manu of of the present period is sometimes considered the author of the Dharmashastra, the code which bears his name. "The name belongs to the Epic and Puranic periods. In the former we may trace in it the remains of the tradition of a first man, alike progenitor, or even creator, like Prometheus, of his descendants, and law-giver. We should conceive its historical value to be the allusion to some legendary personage, such as every nation can boast of, who first wakes his country-men from barbarism and a wild life, to the light of civilization and government." Thomson. Manu was "a legislator and saint, a son of Brahm, or a personification of Brahm himself, the creator of the world and progenitor of mankind. Derived from the root man to think, the word means originally man , the thinker, and is found in this sense in the Rig Veda.

"Manu as a legislator is identified with the Cretan Minos ; as progenitor of mankind with the German Maunus : 'Celebrant carminibus antiquis, quod unum upud illos menori et annualium genus est, Tuiscounem deum terra editum, et filium Maunnum origiuem gentis conditoresque.  Tacitus , Germania, Cap.II." -- Griffiths."

Manu - . The name, according to the Bhgavata of one of the eleven Rudras; . A sage, the son of Krisswa and Dhishana.

I have also downloaded the Supplement to A Classical Dictionary of India . It is in TIL HD-PDF and SD-PDF libraries
- JGarrett-ClassicDictIndiaSuppli<> / Bkp<> (link chk 170720)
UKT 170720: The Suppliment does not list Manu.

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Problem of Palatal-stop and Dental-fricative

UKT 170720:

The only way to differentiate Palatal-stop and the Dental-fricative is to differentiate them in the coda. Even then, I still have to throw in the usual English transcription of c for the Palatal-coda. Now, I have:

Palatal-plosive stop च : -- {sa.}/ {c}
Dental-fricative hisser ष : {Sa.}/ {S}
IAST and IPA transliterations are misleading, because Palatals in IE languages, English and Sanskrit are not plosive-stops: they are Palatal-affricates. On the other hand, Bur-Myan is Tib-Bur. When I include Mon-Myan, I found, in spite of it being Aus-Asi it uses Palatal-affricates. Romabama transcription is not applicable to Mon-Myan. It shows that it is only scripts that can overcome the Curse of Tower of Babel. Use only Romabama transliteration.

Skt-Dev solved the problem of Palatal-stop and Dental-fricative by inventing a new glyph, which I cannot do, because it would play havoc in inter-transcribing between Bur-Myan and Eng-Lat.

Skt-Dev: -- प + diagonal --> ष
Skt-Myan: + dot -->   : see UHS PMD intro-page {za.}

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Śrīmad Bhāgavatam

-- UKT 141019, 170721

Downloaded txt of a part of Bhagavatum is TIL HD-PDF and SD-PDF libraries:
- Prabhupada-BhagavatumCanto10Pt1<>Bkp<> (link chk 170721)

This is a Purāna or old text, known in Bur-Myan as {pu.raaN kym:} (UTM-PDMD172) which are the handiworks of Brahmina Poannars {poaN~Na:}, who have a habit of twisting facts again and again to suit their own aggrandizement. By making themselves into the First Caste, they make sure that everyone else from king to commoner of the 3 other castes support them for life! 

From Wikipedia: http://en.wikipedia.org/wiki/Bhagavata_Purana 120216

The Bhāgavata Purāṇa (Skt: भागवतपुराण) , aka Śrīmad Bhāgavatam, or Bhāgavata ) is one of the "Maha" Puranic texts of Hindu literature, with its primary focus on bhakti (devotion) to the incarnations of Vishnu, particularly Krishna. [1] [UKT ]

UKT 141019: "Krishna" is Krishna Vasudva, the human king deified into a dva. He was the originator Bhagavagita - the esteemed Hindu philosophy. If he was indeed a historical person, as Gautama Buddha was, he is to be regarded as one of the greatest Indian philosophers. On the other hand Vishnu - the dva-god - is just a figment of imagination, an axiom among many axioms of the various religionists. To portray King Krishna as an incarnation of Vishnu is a disservice to one of the greatest philosophers. 

The Sanskrit text comprises twelve skandas (cantos or books) and some 18,000 verses. [2] The Bhāgavata includes many stories well known in Hindu tradition, including the various avatars of [Dva-god] Vishnu and the life of Krishna. It was the first Purana to be translated into a European language, with three French translations between 1840 and 1857. [1]

UKT: The insert shows the wrestling match and the killing of Camsa. -- From http://bhagavata.org/canto10/chapter44.html 120216

Like all Puranas, the Bhāgavata is a product of oral tradition, its extant version usually dated to the ninth or tenth century CE. [1] [3] The text itself credits Veda Vyasa with its authorship.

The intense and personal bhakti described in the Bhāgavata is directed toward Krishna as God in human form. The tenth book (or canto), which is dedicated to Krishna, takes up about one quarter of the entire Bhāgavata. [1] It includes the most comprehensive collection of stories about the life of Krishna, showing him in all the stages and conditions of human life. It also includes instruction in the practice of bhakti, an analysis of bhakti, and descriptions of the different types of bhakti. [4]

The Bhāgavata takes the form of a story recounting Vyasa's work being recited for the first time by his son Śuka to the dying King Parikshit, who owes his life to Krishna. Longing to hear of Krishna before he dies, Śuka recites the Bhāgavata to Parikshit over the course of seven days. [5]

UKT: More in the Wikipedia article

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