p066-1.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
{kâ-da.}/ {kaa-da.} काद
p066c1
{kâ-na.}/ {kaa-na.} कान
{kâ-pa.}/
{kaa-pa.} काप
{kâ-ba.}/
{kaa-ba.} काब
{kâ-ma.}/
{kaa-ma.} काम
p066c2
{kâ-mâ}/
{kaa-ma} कामा
{kâm~}/
{kaam~} काम्
Skt Roots: entered below:
Whitney: none
UKT notes :
UKT 200212: Pali does
not use Repha: uses only fully-hooded Ra'ric.
I've to use both Repha and Ra'ric for Skt-Myan.
See:
काद्रव [ kâdrava ] =
{ka-dRa.wa.}
• Adi Parva from Mahabharata
•
Marriage and religion in Myanmarpré
• Potsherd
: construction of magic Yantra
{ ín:} यन्त्र using a abandoned piece from a Monk's alms bowl.
See a video on the Harappan civilization
which may throw light on the origin of
circularly rounded Myanmar akshara:
http://www.youtube.com/watch?v=eL7wDzBpOho#aid=P-nFFvgGkS0 140226
{ka-da.}/ {kaa-da.} काद
• p066c1-b01/uchg p053-
कादम्बिनी [ kâdambinî ]
= क ा द म ् ब ि न ी
- f. dense bank of cloud.
• p066c1-b02/uchg p053-
काद्रव [ kâdrava ] = क ा द ् र व = का
द्र व -->
{ka-dRa.wa.}
- a. blackish yellow, reddish brown.
• p066c1-b03/uchg p053-
काद्रवेय [ kâdraveyá ]
- m. descendant of Kadrû, metr. of various serpents.
UKT 170216: Wikipedia - https://en.wikipedia.org/wiki/Kadru 170216
"In Hindu mythology, according to the Adi Parva of the Mahabharata, Kadru (Kadrū) is usually regarded as the daughter of Daksha. Kashyapa married Kadru and the other eleven daughters of Daksha. ..."
• Wikipedia - https://en.wikipedia.org/wiki/Adi_Parva 170216
"The Adi Parva or the Book of the Beginning is the first of eighteen books of the Mahabharata. आदि is a Sanskrit word that means first. ... Adi Parva is part of an Epic fiction. Writers, including those such as Shakespeare or Homer, take liberty in developing their characters and plots, they typically represent extremes and they do not truthfully record extant history. ..."UKT 200213: I've found that Adi Parva in my notes is a good source of learning the intricracies of Skt-Dev conjunts and very long words.
{kâ-na.}/
{kaa-na.}कान
• p066c1-b04/ not online
[k-âna-k ],
- suffix âna of the pf. pt.
• p066c1-b05/uchg p053-
कानन [ kânana ]
- n. forest (sts. with vana):
-‿anta, n. forest region, forest.
• p066c1-b06/uchg p053-
कानीन
[ kânî-ná ]
- a. born of an unmarried woman.
UKT 170226: See my note on Marriage and religion in Myanmarpré
• p066c1-b07/uchg p053-
कान्त [ ¹. kânta ]
= क ा न ् त -->
{kaan-ta.}
- pp. (√kam) desired; beloved; charming;
m. lover, husband: â, f.
sweet heart, wife;
-ka, m. N.; -tva, n. loveliness, charm.
• p066c1-b08/uchg p053-
कान्त [ ². ka‿anta ]
- a. ending in ka (gr.).
• p066c1-b09/uchg p053-
कान्ताय [ kântâ-ya ]
- den. Â. play the lover.
• p066c1-b10/uchg p053-
कान्तार
[ kântâra ]
- m. n. great forest; wilderness;
-bhava, m. forester;
-‿anda-ga,
m. forest frog.
© कान्तार
[ kântâra ]
Skt: कान्तार
[ kântâra ]
- m. n. great forest; wilderness; - Mac066c1
BPal: 
{kûn~ta-ra.} - UHS PMD0289
UKT from UHS: mn. difficult journey, desert
• p066c1-b11/uchg p053-
कान्ति [ kân-ti ]
- f. (a. --°, f. ĭ) charm, loveliness, grace, beauty;
brightness, radiance (of the moon):
-prada, a. conferring brightness;
-mat, a.
lovely, charming, beautiful:
-î, f. N., -tâ, f. grace, beauty.
UKT 171217: The following entry is not present in both Univ of Cologne and Nataraj editions. I've given the entry number as -b11.2
• p066c1-b11.2/uchg p053-
कान्तिसुधामय
[kânti-sudhâ-maya]
- a. (î)
consisting of the nectar of loveliness.
• p066c1-b12/uchg p053-
कांदिशीक
[ kâm-dis-îka ]
- n. fleeing in all directions, fugitive.
• p066c1-b13/ not online
[kânya-kubga]
- n. N. of a city, Kanauj [city 27°04'N 79°55'E ]
See Wikipedia: https://en.wikipedia.org/wiki/Kannauj 171213
"The city's name is a modern form of the classical name Kanyakubja [1] (The city of the hunchbacked maidens)."UKT 171213: The city name can be literally transcribed as
{ka.Ña koab~za.}. The name
{koab~za.} (aka Khujjuttarā - the hunch-back nurse) is related to the story of Thamawadi (aka Sāmāvatī ) and Magandi (aka Māgandiyā), queens of King of Udena. I still could not trace the story, but for the story of how Magandi came to hate the Buddha can be seen in The Buddha and his Teachings, by Ven. Narada Thera, 1988, in pdf downloads in TIL HD-PDF and SD-PDF libraries:
- NaradaThera-BuddhaTeachings<Ô> / Bkp<Ô> (link chk 200214)
See the story of Māgandiyā on Ch12, p192. The full story is in Buddhist Legends, by E W Burlingame, 1921.
- EWBurlingame-BuddhistLegends<Ô> / Bkp<Ô> (link chk 200214)
In this copy with excerpts of Burmese and Lanka at the beginning, we find in
Part 5. Rejection of Māgandiyā by the Buddha (S 82) p.274 , Māgandiyā-vatthu, N i. 199; B 170; C 101 , we find the story:
On p.276, Book 2, Story 1. Dhammapada 21-23 [N.1.2015- ], we find Buddha rejecting Māgandi with the following stanzas:Having seen Craving, Pining, and Lust,
I had no desire for the pleasures of love.
What is this body, filled with urine and dung?
I should not be willing to touch it, even with my foot.You'll also find most of the Pali names given above are from Buddhist Dictionary of Pali Proper Names - http://www.palikanon.com/english/pali_names/dic_idx.html 171213
{kâ-pa.} काप
• p066c1-b14/uchg p053-
कापट [ kâpata ]
- a. (î) fraudulent.
• p066c1-b15/uchg p053-
कापथ [ kâ-patha ]
- m. bad road; evil course.
• p066c1-b16/uchg p053-
कापाल [ kâpâl-a ]
-->
{ka-pa-la.}
- a. (î) connected with or made of skulls; m. pl. school of Kapâlin;
-ika,
m. Saiva sectary (wearing and eating out of human skulls); a certain mixed
caste;
-in, m. ep. of Siva; N.; a. practised by a Kâpâlika.
sec·ta·ry - n. pl. sec·ta·ries ¹. A sectarian. ². A dissenter from an established church, especially a Protestant nonconformist. [Medieval Latin sectārius from Latin secta sect; See sect ] -- AHTD
© कापालिक
«kāpālika»
Skt: -ika, m. Saiva sectary; a certain mixed
caste -- Mac066c1
Skt: कापालिक «kāpālika» - adj. relating to or belonging to a skull.
f.
potsherd.
m. kind of zaiva ascetic who carries a human skull and uses it
as a receptacle for his food.
n. kind of leprosy -- SpkSkt
BPal: 
{ka-pa-li.ka.} - UHS-PMD0306
- 
UKT from UHS: mfn. what is like a potsherd.
See my note on the use of potsherd
Potsherds from Buddhist-monk alms-bowls (broken pieces of consecrated objects) are used for construction of evil Yantra
• p066c1-b17/uchg p053-
कापिल [ kâpil-a ]
- a. (î) relating or peculiar to Kapila; m. disciple of Kapila;
-eya, m.
descendant of Kapila.
• p066c1-b18/uchg p053-
कापिशायन [ kâpisâyana ]
- n. kind of spirituous liquor.
• p066c1-b19/uchg p053-
कापुरुष [ kâ-purusha ]
- m. contemptible man, coward.
• p066c1-b20/uchg p053-
कापोत [ kâpota ]
- a. (î) peculiar to pigeons.
{kâ-ba.}
काब
• p066c1-b21/uchg p053-
काबन्ध्य
[ kâbandh-ya ]
- n. condition of a trunk. [UKT 140226: torso ?]
{kâ-ma.} काम
• p066c1-b22/uchg p053-
काम [ kãma ]
- m. wish, desire, for (d., g., lc.);
intention; pleasure; desired object; benefit;
(sexual) love; god of love;
--°, a. (often
after inf. in -tu) desirous of, intending to:
ab. willingly; voluntarily; intentionally.
BPal:
{kâ-ma.} - UHS-PMD0306
- 
UKT from UHS: m. love (between two
sexual partners), desire.
UKT 140227: The Westerners misuse the word <love>. The "love" between two sexual partners is quite different from that between a mother and her child, or that between a religious teacher and his student. The "love" between a mother and her child or that between a religious teacher and his student is
{mít~ta} in Bur-Myan. See MLC PMD2006-355.
However, see UHS-PMD0786 which gives two Pal-Myan words, one with short vowel ending and the second with long vowel ending. The two have different meanings. I feel that MLC and UHS are not quite in agreement.
• p066c1-b23/uchg p053-
कामकाम
[ kâma-kâma ]
- a. having all kinds of desires;
-kâmin, a. id.; -kâra,
a. fulfilling the wishes of
(g.); m. voluntary act;
freedom of will:
-tas, in.,
ab., °--, intentionally; voluntarily;
-krita, pp. done intentionally;
-ga, a. going anywhere at
one's own free will; following one's
desires;
-gati, a. going
anywhere at will; -gama, a. id.; -go, f. cow of plenty;
[UKT ¶]
-kara, a. (î) moving at
will: -tva, n. abst. ɴ.; -kârá, m. freedom of action; voluntary or intentional
action; self-indulgence:
-i-tva, n. freedom of action;
-ga, a.
produced from love of pleasure; begotten through sensual passion;
-tantra,
n. T.
of a work (book of love); -taru, m. Kâma (as a) tree; -tas,
ad. through desire,
lust, or love of pleasure; voluntarily; intentionally;
-da, a. granting desires:
-tva, n. abst. ɴ.; -daminî, f. ironical N. of a lascivious woman (love-controlling);
-dúgha, a. milking = yielding every
wish: â, f. cow of plenty; -duh, f. (nm. -dhuk) id.;
-deva, m. god of love;
-dhenu, f. cow of plenty. \
© कामचर [ kâma-kara ]
Skt: a. (î) moving at
will: - Mac066c1
Skt: कामचर «kāmacara»
- adj. moving freely, following one's own pleasure, unrestrained -
SpkSkt
• p066c2-b01/uchg p053-
कामना [ kâm-anâ ]
- f. wish, desire.
•
p066c2-b02/uchg p053-
कामन्दक [ kâmanda-ka ]
- m. N. of a Rishi; î, f. N. of a Buddhist nun; N. of a city;
i, m. pat.
N. of a writer on polity:
-sâstra, n. Institutes of Kâmandaki;
î-ya,
a. composed
by Kâmandaki.
• p066c2-b03/uchg p053-
कामपाल [ kâma-pâla ]
- m. N.; -pûra: -ka, a. fulfilling wishes;
-prada,
a. granting wishes;
-bhaksha,
m. eating at pleasure;
-bhoga, m. pl. sensual enjoyments.
• p066c2-b04/uchg p053-
कामम्् [ kãmam ]
- ac. ad. at will, at pleasure; to one's heart's content; according to
desire, willingly, gladly; indeed;
at all events; yet; even though, supposing
(generally with impv.);
kâmam -tu, kim tu, ka, kim ka,
punar, athâ pi or tathâpi,
it is true -but, although yet;
kâmam -na tu or na ka, certainly--but not, rather
-than;
yadi‿api -kâmam tathâpi, although -yet.
• p066c2-b05/ p053-
काममूत [ kãma-mûta ]
- pp. impelled by love.
• p066c2-b06/uchg p053-
कामया [ kâmayâ ]
- (in. f.) ad. frankly (with brûhi or pra-brûhi).
• p066c2-b07/uchg p053-
कामरसिक [ kâma-rasika ]
- a. indulging in love; libidinous;
-rûpa, n. any form desired;
a.
assuming any form at will; m. pl. N. of a people in western Assam; -rûpin,
a.
id.;
-vat, a. enamoured; -varsha, a. raining as desired;
-vâda, m. talking as
one lists; -vâsin, a. changing one's abode at pleasure;
-vritta,
pp. indulging
one's desires, pleasure-loving;
-sara, m. arrow of Kâma [of Love]; -sâsana,
m. ep. of Siva;
-sâstra, n. treatise on love, T. of various works; -sû,
a. granting desires;
-sûtra, n. a Sûtra treating
of love; -haituka, a. caused by desire only.
{kâ-mâ} कामा
• p066c2-b08/uchg p053-
कामातुर [ kâma‿âtura ]
- a. love-sick; -‿âtman, a. voluptuous; filled with love: (a)-tâ,
f.
sensuality;
-‿andha, a. blinded by love; -‿ari,
m. ep. of Siva (foe of Kâma);
-‿asoka, m. N. of a king.
UKT 200215: Tāranātha's History of Buddhism in India, translated from Tibetan by Lama C. A. Chattopaddhyaya, p53-54, states:
"Following the advice of the anchorite of the *Bhṛku [Bhṛgu] family, the worshipper of ḍākinī-s and rākṣasa-s, Aśoka accepted for his deity the mother goddesses of the crematorium including *Umā-devī. Indulging as he did in lust for several years, he came to be known as *Kāmāśoka."UKT 171214: The following entry is not present in both Univ. of Cologne and Nateraj editions. I've given the entry number as -b08.2
• p066c2-b08.2/uchg p053-
कामवृत्ति
kâma-vritti = क ा म व ृ त ् त ि
-
a. self-willed, independent.
• p066c2-b09/uchg p053-
कामिक [ kâm-ika ]
- a. desired; -i-gana, m. lover; -i-tâ, f. condition of a lover;
-ín, a.
eager for, desirous of (ac., --°); loving, in love (with, ac. or
sârdham);
m. lover:
-î, f. woman in love; girl, woman.
• p066c2-b10/uchg p053-
कामुक [ kãm-uka ]
- a. desirous (of, --°); in love with (ac.); m.
lover:
-tva, n. amorousness.
• p066c2-b11/uchg p053-
कामुकाय [ kâmukâ-ya ]
- den. Â. play the lover:
pp. -yi-ta; n. conduct of a lover.
• p066c2-b12/uchg p053-
कामेश्््वर [ kâma‿îsvará ]
- m. ep. of Kubera.
• p066c2-b13/uchg p053-
कामोन्मत्त [ kâma‿unmatta ]
- pp. mad with love.
{kâm~} काम्
• p066c2-b14/uchg p053-
काम्पिल्य [ kâmpil-ya ]
= क ा म ् प ि ल ् य
- n. N. of a city of the Pañkâlas:
-ka, m. a plant;
-laka, m. id.
• p066c2-b15/ not online
[kâmbuva]
- m. N. of a locality
• p066c2-b16/uchg p053-
काम्बोज [ kâmboga ]
- a. coming from Kamboga; m. N. of a people = Kamboga.
• p066c2-b17/uchg p053-
काम्य [ kãm-ya ]
- a. desirable, dear; amiable, pleasant; connected with a wish,
interested; optional:
-ka, m. N. of a forest and of a lake;
-tâ,
f. loveliness,
beauty.
• p066c2-b18/uchg p053-
काम्या [ kâmyâ ]
- f. desire, wish for, striving after (g., --°).
( end of old p066-1.htm )
See Mahabharata by P. C. Roy in TIL HD-PDF and SD-PDF
libraries:
-
PCRoy-MahabharataAdiParva<Ô> /
Bkp<Ô> (link chk 200213)
"Om ! Having bowed down to Narayana and Nara,
the most exalted male being, and also to the
goddess Saraswati, must the word Jaya be
uttered."
(The following is from:
https://www.sacred-texts.com/hin/mbs/mbs01001.htm
200215
नारायणं नमस्कृत्य नरं चैव नरॊत्तमम |
देवीं सरस्वतीं चैव ततॊ जयम उदीरयेत ||
nārāyaṇaṃ namaskṛtya naraṃ caiva narottamam |
devīṃ sarasvatīṃ caiva tato jayam udīrayet ||
Go back AdiParva-note-b
- UKT 140226, 170216:
Marriage in Bur-Myan law has nothing to do with religion, whether it be Theravada Buddhism, Christianity or Islam. Myanmars in general look down on those whose marriage and married life is controlled and interfered by religious leaders who usually translate their religious texts according to his or her understanding of Latin or Arabic both being foreign archaic languages. Because most are not linguists, they usually depend on the translating language: English for Latin, and Urdu for Arabic. Again since most are not proficient in either English and Urdu, they ended up relying to Bur-Myan translations interspersed with passages in Latin and Arabic.
As the matter now stands, what is legal
in Myanmarpré would amount to an
"unmarried status" in other
countries. I quote, Daw Mya Sein *:
"The wedding is not a religious
ceremony but a civil contract — in fact no
ceremony is necessary at all; a man and
woman can simply make known their decision
to "eat and live together."
--
http://www.theatlantic.com/magazine/archive/1958/02/the-women-of-burma/306822/
140226
My beloved Daw Than Than, and I, got married
by signing a marriage contract in front of a
civil judge, U Kyaw Ohn by name, in Rangoon on 23rd November 1956. The judge was
just a witness to the signing. We were both
under 30 but passed 20, and were working
full-time as chemistry teachers in Rangoon
University. If only the time had been in 1910, there might have been a courtship and I would be smoking
a cheroot. It might have been more romantic if only we had eloped. It
wasn't necessary: we were both respectable teachers, and moreover my position in
the university was equivalent in rank to that of the judge in whose office we
got married. Another witness Ko Hla Tu who later became a major, judge-advocate,
in the Burmese Army. The third witness was my very close friend Ko Kyaw Ohn
aka Karel. Both Ko Hla Tu and Karel were Christians, and we were Buddhists.
Our marriage has nothing to do with religions. Of course, there was a
{swûn:kywé:} a few days later, but it was not necessary. It was just to pay
respect to the Buddha, the Law, and the Sangha, as a newly married couple.
Above I've written It might have been more romantic if only we had eloped , and I according wrote one:
¤ Burmese for Foreign Friends - Burmese for English speakers:
(a fictitious love story with voices of U Kyaw Tun and wife Daw Than Than)
- BurMyan-indx.htm > B4FF1-indx.htm (link chk 200216)
Thus, a Bur-Myan Buddhist of both sexes, when entering into a "religious marriage" after being converted usually becomes confused, and in order not to fall into disfavour of the dominant partner, become more "conservative" in religious outlook than the partner. I speak after observing many mixed-marriages including those in my own extended family on both my father's and mother's side. In writing this note, I have to be careful not to offend my cousins some of whom have become Christians and some Muslims and are spread out all over the world particularly in Malaysia and United States.
* DAW MYA SEIN, born in 1904 in Moulmein, is of Mon and Arakanese stock. Her distinguished career typifies the increasingly active role of women in Burmese public life. Mother of two children, she has still found time to be headmistress of several schools, editor and broadcaster, first woman elected to the Rangoon City Corporation, delegate to the London Round Table Conference of 1931 and the Paris UNESCO Conference of 1946, President of the National Council of Women, and a leader in social work. She is Lecturer in history at Rangoon University and has made two lecture tours in the United Stales.]. I have met her during my Rangoon University days as a student. The Bur-Myan term for the above marriage is
{pu.hso:tûn:tín a.krín lín ma.ya:} "man's (husband) lower garment on woman's (wife) upper clothe-line". -- MLC MED2006-258 .
See also my note on Eight modes of Hindu marriage.
Go back Marriage-religion-note-b
{ín:}
यन्त्र UKT 140226, 170216, 200214:
For the construction of what is known as an attack-yantra
{taik-ín:}, a piece of what has
been a consecrated item such as a broken piece of a Buddhist-monk's alms-bowl is
used. See also the use of consecrated items or places such as an abandoned
Christian church is used in Western witchcraft. I had no idea of occult as
practiced in the West, until I came upon the works of Dennis Wheatley.
See Wikipedia: https://en.wikipedia.org/wiki/Dennis_Wheatley 170217, 200214
"Dennis Yeats Wheatley (8 Jan 1897 – 10 Nov 1977) was an English writer whose prolific output of thrillers and occult novels made him one of the world's best-selling authors from the 1930s through the 1960s. His Gregory Sallust series was one of the main inspirations for Ian Fleming's James Bond stories. [1] "
See also Wikipedia: https://en.wikipedia.org/wiki/Western_esotericism 200214
"Western esotericism, also known as esotericism, esoterism, and sometimes the Western mystery tradition, [1] is a term under which scholars have categorised a wide range of loosely related ideas and movements which have developed within Western society.Read also on Magic and Religion, or The Golden Bough, by J G Frazer, 1894 in TIL HD-PDF and SD-PDF libries:
- JGFrazer-GoldenBugh<Ô> / Bkp<Ô> (link chk 200214)
"The Golden Bough describes our ancestors' primitive methods of worship, sex practices, strange rituals and festivals. Disproving the popular thought that primitive life was simple, this monumental survey shows that savage man was enmeshed in a tangle of magic, taboos, and superstitions. Revealed here is the evolution of man from savagery to civilization, from the modification of his weird and often bloodthirsty customs to the entry of lasting moral, ethical, and spiritual values." - description of the book in the TIL libraries. Read the author's view of Myanmar practices:
On p77a, we find "In the far-East the Shans drench the images of Buddha with water when the rice is perishing of drought. In all such cases the practice is probably at bottom a sympathetic charm, however it may be disguised under the appearance of a punishment or a threat."
On p96a. we find an account of King Bodawpaya{Bo:tau-Bu.ra:}: A peculiarly bloodthirsty monarch of Burma, by name Badonsachen, whose very countenance reflected the inbred ferocity of his nature, and under whose reign more victims perished by the executioner than by the common enemy, conceived the notion that he was something more than mortal, and that this high distinction had been granted him as a reward for his numerous good works. Accordingly he laid aside the title of king and aimed at making himself a god. With this view, and in imitation of Buddha, who, before being advanced to the rank of a divinity, had quitted his royal palace and seraglio and retired from the world, Badonsachen withdrew from his palace to an immense pagoda, the largest in the empire, which he had been engaged in constructing for many years. ..."
Esoteric Buddhist-Myanmar practice is of two kinds:
the Right-hand path aka the Upper-Mode
{a.htak-lûm:}, and the Left-hand path aka
the Lower-Mode
{auk-lûm}. They generally use two kinds of
substrates to write their
{ ín: } aka Yantra
«यन्त्र» .
Upper-Mode
{a.htak-lûm:} uses gold, silver, and a special kind
of paper, whereas the Lower-Mode
{auk-lûm} uses potsherds from monk's alms-bowl.
However, I haven't come across any
{ ín: } written on a piece of human skull.
A properly written
{ ín: } while reciting a specific mantra,
at the correct time of conjunction and
combination of heavenly luminaries, becomes
'alive' or imbued with a spirit from the
Kingdom of the Four Celestial Déva-kings:
the Upper-Mode
{ ín:} with a
malevolent spirit. Both kinds of spirit will
guard the writer of the { ín:} and do his or her bidding. The yantras that you can buy on the market are
therefore quite useless.
See Wikipedia on Hindu Yantras (यन्त्र): http://en.wikipedia.org/wiki/Yantra 140227, 200215
"Yantra (यन्त्र) (Sanskrit) (literally "machine, contraption"[1]) is a mystical diagram, mainly from the Tantric traditions of the Indian religions. They are used for the worship of deities in temples or at home; as an aid in meditation; used for the benefits given by their supposed occult powers based on Hindu astrology and tantric texts."See also Buddhist Yantras: https://en.wikipedia.org/wiki/Yantra_tattooing 181224, 200215
UKT 181224: Yantras are not playthings. Some are powerful enough to alter your mind.
The
{ ín:} is a Yantra or instrument very much like
a firearm. You can use it for your own personal
protection or as an instrument of intimidation
of others with mal intent. Thus it is required
that the holder of the
{ ín:} must make a solemn vow not to misuse it or
its guardian spirit will harm or even kill him or
her, and make the spirit of the holder its slave.
Here I must note that mantras are not
like the hymns you sing in a Christian
church -- they are formulas to invoke
a specific deity to do your bidding.
A mantra has to be recited slowly and
softly with full concentration of your
mind -- fully concentrated on every
akshara uttered. It must never be
accompanied by any kind of music which
would distract you. Thus every akshara
must be learned - where it is produced
in the mouth and what the vocal sounds
are liked according to the prescribed
akshara or phonemic law. I am of the
opinion that this kind of akshara learning
was in use in Harappan civilization, where
they also use occasional short ideographic
writing something like the rounded circle
which is the basis of the Myanmar akshara.
See a video on the Harappan civilization:
http://www.youtube.com/watch?v=eL7wDzBpOho#aid=P-nFFvgGkS0 140226
Go back potsherd-note-b
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