p067-2.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
UKT 140301, 181225, 200216: I've formulated Lepha form (or super-L)
{kâl~} to be comparable to Repha form (or super-R)
{kâr~}. It is also possible that, I may not need to use the {kâ} or {kaa} for 2 blnk, once I do not have to use the super-akshara. More simpler
{ka} may do.
{ka-la.} काल
p067c3
{ka-li.} कालि
{ka-lu.} कालु
{ka-le} काले
{kâ-lau) कालो
{kâ-wa.} काव
{kâ-wya.} /
{kâ-bya.}
UKT 200218: Inset shows how the Hindus, particularly the Vaishnavite aka Krishna-believers, look on Gautama Buddha: as an incarnate of Vishnu-déva
{baiþ~þa.no: nût-mín:}. He is now a déva himself still existing in the real universe. What an oxymoron!
Example of an oxymoron: faith unfaithful kept him falsely true - Google search
Hindus believe in a Creator-god (an Axiom), whereas Buddhists do not believe in a Creator. To the Buddhists he was The Perfection - a Buddha - the wisest of all men. At the time of his attainment of Buddha-hood, he became free of Mental Suffering, and at the moment of bodily death he became free of Physical Suffering. Everything about him has ceased - complete Cessation or Nivarna. Thus, it is meaningless to pray (and ask him) him for something.
We only salute to him.{na.mau:boad~Da-ya.þaid~Dän} - Mon-Myanmar salutation<))
See Wikipedia: https://en.wikipedia.org/wiki/Dashavatara 200218
UKT notes :
• Caravan Inn
• Etymology of Names
• Gautama Buddha in Hinduism
• Indian Witchcraft
• Kâlanemi Asura : related to King Kamsa on
p060-3.htm
• Kalasoka and Asoka
• Mon and Sanskrit
• Terminalia citrina
{kâ-la.} काल
• p067c2-b09/uchg p054-
काल [ ¹. kâla ]
Skt: काल [ ¹. kâla ]
- a. (î) dark blue, black; m.
the black in the eye; ep. of Siva. - Mac067c2
BHS: ¹.
«kāla» - adj., black as in Skt., - FE-BHS179c2-b08
BPal:
{kâ-la.} - UHS-PMD0312c2
UKT from UHS: m. Time, period, death .
mfn. (=
{kâ-La.}) dark black.
BPal:
{kâ-La.} - UHS-PMD0315c1
UKT from UHS: mfn. dark black.
n. blackness
•
p067c2-b10/uchg p054-
काल [ ². kâlá ]
- m. due season, appointed or right time (for, d., g., lc., inf., --°);
time; opportunity; season; meal-time (of which there are two a day); half a
day; hour; age, era; measure, prosody; Time, fate; death, god of death; --°,
at the right time; in time, gradually;
parah kâlah, high time (w. inf.);
kâlam
kri, fix a time for (lc.); kâlam âsâdya, according to circumstances;
in. kâlena,
in due season; in course of time:
-gakkhatâ, as time goes on, in course of time;
dîrghena--, mahatâ-- or bahunâ--, after a long time;
kenakit--, after some
time; tena--, at that time; ab. kâlât, in the long run, in course of time;
kâlatas, id.; with regard to time;
g. dîrghasya or mahatah kâlasya, after a long
time;
kasya kit--, after some time; lc. kâlé, at the right or appointed time,
opportunely; in time = gradually;
-prâpte, when the time has come; -gakkhati, in
course of time;
-yâte, after the lapse of some time; kasmims kit--, one day;
kâle kâle, always at the right time; shashthe--, at the end
of the third day:
--xhnah, at the sixth hour of the day, i.e. at noon;
pañ-kasate--, = after
250 days;
ubhau kâlau, morning and evening.
© काल [ ². kâlá ]
Skt:
- m. ... Time, Fate; Death, god of death; --°,
at the right time; in time, gradually; - Mac067c2
BHS: ². «kāla» - m. (as in Skt. time, death, etc. ) - FE-BHS179c2-b09
• p067c2-b11/uchg p054-
कालक [ kâla-ka ]
- a. dark blue, black;
-kañgá, m. pl. N. of a tribe of Asuras;
-kanthaka,
m. sparrow;
-karman, n. death; -kâṅkshin, a. waiting or impatient for the
right moment;
-kârita, pp. temporary;
-kûta, m. kind of poison (esp. that
produced at the churning of the ocean);
-krita, pp. produced by time; temporary;
-krama, m. course of time: in., ab. in course of time;
-kshepa,
m. waste of
time, delay; d. to gain time; -m kri, waste time (w. lc.);
-gandikâ, f. N. of a
river; -gupta, (pp.) m. N. of a Vaisya.
© [ -kûta ]
Skt: -kûta, m. kind of poison (esp. that
produced at the churning of the ocean); - Mac067c2
Skt: कालकूट «kālakūṭa» - m. poison - SpkSkt
•
p067c2-b12/uchg p054-
कालचक्र [ kâla-kakra ]
- n. wheel of time; -gña, a. knowing the proper time;
-gñâna, n. knowledge of time or chronology.
•
p067c2-b13/uchg p054-
कालता [ kâla-tâ ]
- f. ¹. seasonableness; ². blackness; -danda, m. wand of death;
-dûta,
m. harbinger of death; -daurâtmya, n. tyranny of time;
-dharma,
-n, m. law of
time = inevitable death;
-niyama, m. limitation of time; determination of the
terminus ad quem;
-nemi, m. N. of an Asura slain by Krishna; N. of a Brâhman.
terminus ad quem /ˌtəːmɪnəs ad ˈkwɛm/ - n. the point at which something ends and finishes. an aim or goal
© [kâlanemi]
-nemi, m. N. of an Asura slain by Krishna; N. of a Brâhman.
See my note on : Kâlanemi Asura
There are two characters with the name Kâlanemi, one was an Asura, and the other a Brâhman.
•
p067c2-b14/uchg p054-
कालपक्व [ kâla-pakva ]
- pp. ripened by time;
-paryaya, m. course of time; -paryâya,
m. id.;
-pâsa,
m. noose of the god of death; -pâsika, m. hangman;
-purusha,
m. time
personified; minion of the god of death;
-prabhu, m. lord of seasons, the moon;
-prâpta, pp. brought by time;
-bhogin, m. black snake;
-megha, m. black cloud.
•
p067c3-b00/ not online
[kâlambya]
- m. N. of a caravanserai
See my note on Caravan Inn or Caravanserai
•
p067c3-b01/uchg p054-
कालयवन [ kâla-yavana ]
- m. N. of a Dvîpa; -yâpa, m.:
-na, n., -nâ,
f. procrastination; -yoga,
m. conjuncture of time or fate; point of time:
-tas, ad. according to
circumstances; -loha, n. iron, steel;
-vâla, a. having a black tail;
-vid, a.
knowing the times;
-vidyâ, f. knowledge of chronology or the calendar;
-vibhakti,
f. division of time;
-vriddhi, f. kind of illegal interest;
-vyatîta, pp. for
which the right time has passed.
pro·cras·ti·nate - v. pro·cras·ti·nat·ed pro·cras·ti·nat·ing pro·cras·ti·nates v. intr. ¹. To put off doing something, especially out of habitual carelessness or laziness. v. tr. ¹. To postpone or delay needlessly. -- AHTD
•
p067c3-b02/uchg p054-
कालशेय [ kâlas-eya ]
- n. butter-milk.
•
p067c3-b03/uchg p054-
कालशाक [ kâla-sâka ]
- m. a plant; -samrodha, m. protracted retention;
-saṅkhyâ,
f. computation or determination of time;
-sarpa, m. a. black snake;
-sûtra, n. noose
of the god of death; m. n. (also -ka), N. of a hell;
-harana,
n. loss of time; -hâra,
m. id.; gain of time.
•
p067c3-b04/uchg p054-
कालागुरु [ kâla‿aguru ]
- m. kind of black aloe;
-‿añgana, n. black ointment;
-‿anda-ga, m. black
bird = Indian cuckoo;
-‿atikramana, n. neglect of the right moment for (g.);
-‿atipâta, m. delay;
-‿atyaya‿apadishta,
pp. lapsed, become void;
-‿anala, m. fire of
all-destroying time, fire of universal death;
-‿anu sârya, n. kind of fragrant benzoin, resin;
-‿antara, n. interval of time; favourable moment: in., ab. after
the lapse of some time:
-kshama, a. brooking delay.
•
p067c3-b05/uchg p054-
कालापक [kâlâpaka]/ not online
- n. T. of a grammar
UKT 200218: In Indian Witchcraft: a study in Indian occultism, by R N Saletore, 1981, p032, we find the name of this grammar:
"In a legend of Guṇādhya, we are told how by Kārttikeya's (Shiva's son) favour a grammar known as Kātantra and Kālāpaka (fn 17), on account of its conciseness, was revealed to Sarvavarman, ... "
(This page is in FLK-ELE, Goramantra-folder.)
•
p067c3-b06/uchg p054-
कालायस [ kâla‿ayasa ]
- n. iron; a. of iron: -dridha, pp. hard or firm as iron.
•
p067c3-b07/ not online
[kâla‿asoka]
- m. N. of a Buddhist king
See my note on Kalasoka-Asoka
{kâ-li.} कालि
• p067c3-b08/uchg p054-
कालिक [ kâl-ika ]
- a. relating to time; seasonable; lasting as long as (--°).
• p067c3-b09/uchg p054-
कालिका [ kâl-ikâ ] = क ा ल ि क ा -->
{ka-li.ka}
- f. liver; dark mass of cloud;
N. of a river; the goddess Kâlî;
-purâna,
n. T. of a Purâna.
© कालिका
[kâl-ikâ] «kalika»
Skt: कालिका
[kâl-ikâ] - f. liver; dark mass of cloud; N.
of a river; the goddess Kâlî; - Mac067c3
Skt: «kalika» - m. a curlew - MWilliams:SktDict
BPal:
{kâ-li.kâ}
- 
-
UHS-PMD-PMD-0314
UKT from UHS: f.
{kra.su. þi:} Terminalia citrina fruit with triangular-cross section.
See my note on Terminalia citrina fruit
: cf. T. chebula
•
p067c3-b10/uchg p054-
कालिङ्ग kâliṅga, ˚क [ -ka ]
- a. from the land of the Kaliṅgas; m. man or king of Kaliṅga.
•
p067c3-b11/ not online
[kâliñgara]
- m. N. of a mountain
•
p067c3-b12/ not online
कालिदास [ kâli-dâsa ]
-->
{kâ-li.dâ-þa.}
- m. (servant of Kâlî [meaning the devotee of Goddess Kali]), N. of various poets; the celebrated lyric, epic,
and dramatic poet of this name lived in the sixth century A.D.
UKT 140302: Whenever, literary works and personages of the first millennium A.D. in our parts are considered, it is instructive to take the timeline of the Buddhist Emperor Asoka (304–232 BCE), and Nālandā University (ca. 5th - 12th CE) into consideration. Kālidāsa कालिदासः [note the Visarga विसर्गः
{wic~sa.pauk} in the name], fl. 5th century CE, was a Classical Sanskrit writer, widely regarded as the greatest poet and dramatist in the Sanskrit language.
See: https://en.wikipedia.org/wiki/K%C4%81lid%C4%81sa 170226
See my note on Etymology of names .
• p067c3-b13/uchg p054-
कालिन्द
[ kâlinda ]
-->
{ka-lain~da.}
- n. water-melon; î, f. pat. of the Yamunâ.
•
p067c3-b14/uchg p054-
कालिमन्् [ kâl-i-man ]
- m. blackness.
•
p067c3-b15/uchg p054-
कालिय [ kâl-iya ]
- m. N. of a Nâga; cobra.
•
p067c3-b16/uchg p054-
काली [ kâlî ]
Skt: काली
[kâlî ] - f. the Black goddess,
a form of Durgâ. -- Mac067c3
BHS: «Kālī » prob. the name
of the well-known Hindu goddess, used as
¹. n. of a yogini. ².
n. of a piśācī :
³. n. of a rākṣasī
-- FE-BHS-181c1
Pal:
{ka-Li} - UHS-PMD0315
UKT from UHS: f. dark-black skinned woman
UKT 140302: Durgâ, the Bengali goddess [the first Hindu goddess I came to "know" at the Ramakrisna Soc. in Rangoon in 1946] is fair, but Kâlî, the Dravidian goddess is black. To imply that they are the same is an extreme form of what I call Grab-goddism. No wonder Gautama Buddha, expounder of Anatta doctrine is being portrayed by some Hindu-religionists as the ninth avatar of Vishnu of the embodiment of Atta. See my note on Gautama Buddha in Hinduism
•
p067c3-b17/ not online
[kâlî-kri]
-- blacken
•
p067c3-b18/uchg p054-
कालीन [ kâl-îna ]
- a. relating to the time of (--°).
•
p067c3-b19/uchg p054-
कालीयक [ kâl-îya-ka ]
- m. N. of a Nâga; n. fragrant black wood (sandal or aloe).
•
p067c3-b20/uchg p054-
कालीविलासिन्् [ kâlî-vilâsin ]
- m. husband of Kâlî (Siva).
{kâ-lu.} कालु
• p067c3-b21/uchg p054-
कालुष्य [ kâlush-ya ]
- n. turbidness; foulness; unfairness.
{kâ-lé}
काले
•
p067c3-b22/uchg p054-
कालेचर्या [ kâle-karyâ ]
- f. seasonable occupation.
• p067c3-b23/ not online
कालेय «kāleya» [kâl-eya]
Skt: - n. a. fragrant wood -- Mac067c3
Skt: कालेय «kāleya» - adj. belonging to kali or the kali age.
n. liver, yellow
fragrant wood, saffron -- SpkSkt ,
{kâ-lau:} कालो
•
p067c3-b24/uchg p054-
कालोरग [ kâla‿uraga ]
- m. black snake.
• p067c3-b25/uchg p054-
काल्य [ kâlya ]
- n. day-break:
-m, lc. at day break.
{kâ-wa.} काव
•
p067c3-b26/uchg p054-
कावन्ध
[ kâvandha ]
- a. (î) trunk-like.
• p067c3-b27/ not online
[kâveri]
- f. N. of a river
{kâ-wya.} /
{kâ-bya.} UKT 140303: In the following entries you will see a mix up of Skt-Myan
{kâ-w~ya.} and Pal-Myan
{bya.} is monosyllabic. Checking on
{w~ya.} with my Indian friends in Deep River is not effective because all of them do not pronounce their L1, Bengali, Gujarati, and Hindi, very carefully. They are more comfortable speaking English. Most of their children rarely speak their ancestral languages even with their parents who were born and educated in India.
UKT 151105: There are two questions here.
#1 Why are the shapes of Skt-Dev व & ब are so alike?
#2 Why would Mon-Myan speakers need two more consonantal aksharas for the sounds of /ba/ & /be/ ?
See my note on Mon and Sanskrit
• p067c3-b28/uchg p054-
• काव्य
[ ¹. kâvyá ]
- a. having the qualities of or coming
from sages.
37)
UKT 171217: Be careful of English and Burmese translations. What is a sage and a seer? From Skt-Dev spelling, the two are the same. From AHTD:
sage ¹ - n. 1. One venerated for experience, judgment, and wisdom.
seer - n. ¹. One that sees: an inveterate seer of sights. ². A clairvoyant. ³. A prophet.
From Skt-Dev spelling, I would relate sage to the Bur-Myan{ka.bya} 'a verse', and translate a sage as a wise person, not a poet (versifier) who can be wise or stupid in worldly affairs. From my understanding of clairvoyants - many in Myanmarpré who claim themselves or acclaim by others to be one, a seer is nothing but a person who is good at guessing.
• p067c3-b29/uchg p054-
• काव्य [ ². kãvya ]
- a. id.; n. wisdom; seer's art or gift.
36)
car·a·van·sa·ry also car·a·van·se·rai
-
n. pl. car·a·van·sa·ries also car·a·van·se·rais
¹. An inn built around a large court for accommodating caravans at night in
the Near or Far East.
². A large inn or hostelry. [French caravanserai from Persian
kārvānsarāykārvān caravan sarāy camp, palace; ]
-- AHTD
See also:
https://en.wikipedia.org/wiki/Caravanserai 190410
"Caravanserais supported the flow of commerce, information and people across
the network of trade routes covering Asia, North Africa and Southeast
Europe, most notably the Silk Road."
Go back CaravanInn-note-b
UKT 140302, 190101
Whenever, literary works and personages of the first millennium A.D. in our parts are considered, it is instructive to take the timeline of the Buddhist Emperor Asoka (304–232 BCE), and Nālandā University (ca. 5th - 12th CE) into consideration.
Since the great Sanskrit dramatist Kālidāsa कालिदास (fl. 5th century CE) had belonged to the period of Nālandā University (ca. 5th - 12th CE - a liberal period), he might not even be a Hindu let alone a Saivite Hindu. Thus to relate his name to the Saivite Goddess Kāli as "servant of Kāli " is not proper. I have seen his name being translated as the "black slave".
One of his historical dramas, Sakuntala, was based on the story of seduction
of ex-king turned Rishi Vishvamitra
{waiþ~þa-mait~ta. ra.þé.}
विश्वामित्र
«viśvā-mitra», the author of Gayatri mantra, probably the oldest
"formulas" in Rig Veda, by an apsara-dancer sent by Indra with the specific
instruction to distract the Rishi from his work. This story was thus a story
based on
Vishnuvite
Gods and Goddesses.
It should also be noted that Gayatri mantra is also chanted by Shaivite Brahmins, which probably indicated that the mantra was composed long before IE-speakers and Aus-Asi speakers infiltrated into the Indian sub-continent. I opine it had belonged to the Tib-Bur speakers - no wonder Indra had sought to destroy the Rishi.
Unless you realized that modern Hinduism is not one but a "unified" version or versions of three faiths, Shaktism and the belief in Mother Goddess of the Tib-Bur speakers, Vaishnavism (principal male-god Vishnu) of the Indo-European invaders, and Shaivism (principal male-god Siva) of Dravidian invaders [from Africa?], you will be misled when you compare Hinduism (works in Sanskrit) to Buddhism (works in Pali).
See Shakuntala, and Other works by Kalidasa, translated by Arthur W.
Ryder, 1914, Sacred Texts ,
-
http://www.sacred-texts.com/hin/sha/ 140302.
See pdf play, 1912, in TIL HD-PDF and SD-PDF libraries
- AWRyder-KalidasaShakuntala<Ô> /
Bkp<Ô>
(link chk 200219)
Go back etymology-note-b
UKT 140302, ... , 171220, 200218:
Durgâ, the Bengali goddess is fair, but Kâlî, the Dravidian goddess is black. To imply that they are the same is an extreme form of what I call Grab-goddism. No wonder Gautama Buddha, expounder of Anatta doctrine has been portrayed by some Hindu-religionists as the ninth avatar of Vishnu of the embodiment of Atta.
UKT 200218: The first Hindu goddess I came across is Durgâ Dévi, at Durgâ Puja held at Ramakrishna Society in Thompson St., East Rangoon, in 1946. I was about 11 years old when my family was living at 221 Thompson St., just across the street from Ramakrishna Society. My cousin Ko Saw Tun (12 years old) and I became friends with Mr. K. C. Sen, and one missionary (white robe) whom we called Swamigyi. They took good care of us, because we could speak English. Eventually we invited them to visit our house and meet my parents. Both parents spoke excellent English, and our visitors became family friends.
See also Shodhganga's Bengalis in Burma, in TIL HD-PDF and SD-PDF libraries
-Shodhganga-BengalisBurma<Ô> / Bkp<Ô> (link chk 200217)
UKT 140320: There are various "hues" of the colour "black". Women -- my wife Daw Than Than for one -- are choosy when it comes to "black". It is useful to know that:
• There is no spectral colour as "black". Black is the absence of visible light. As a pigment black is produced by mixing three primary pigment colours:• There is three kinds of black:
- reddish-black - the colour of Kali
- bluish-black - the colour of Krishna
- greenish-black - the colour of Rama
- I still have to check the info further.
Religionists are great at making your god their god, of
course a minor one, lower in rank than their god. Because of this I have
come to regard their so-called old texts or d old texts or Purana
{pu-raaM kyûm:}, as nothing more than make up stories to
present their religion as the best. Inset shows, Gautama Buddha as an avatar
of Vishnu. See Wikipedia:
http://en.wikipedia.org/wiki/Gautama_Buddha_in_Hinduism 140317
In #1. Nilamata Purana (Skt-Dev text, English introduction), by R L Kaniilal, 1924
- RLKaniilal-NilamataPuran<Ô> /
Bkp<Ô>
(link chk 200219)
Introduction: " PURĀṆAM AND ITS ANTIQUITY. - The word Purāṇam occurs in the
Brāhmaṇa portion of the white Yajurveda the Upaniṣads, the law books of Manu,
and Yājñavalkya, and in several passages of the Mahābhārata."
on p006 of Introduction, we find "the acceptance of Buddha as an Avatāra of
Viṣṇu was unquestionably established in 1000AD."
When I used the label "Hindu-religionists", I seem to be implying that Hinduism
is a unified religion. It is not. The modern form of Hinduism is made up of at
least three kinds of adherents: the followers of Vishnu, the followers of Siva,
and the followers of Shakti - the Mother Goddess.
The followers of the Mother Goddess and other goddesses seem to be the remnants of the original aboriginal peoples of the Indian sub-continent before the incursion of Indo-European speakers - the followers of Vishnu the male god, and the incursion of Dravidian speakers - the followers of Siva the male god.
The aboriginal peoples of the Brass Age (not Bronze) were no match militarily against the new comers who use of bronze and steel weapons. The aboriginals were easily overwhelmed and made into servants and later classed as Sudra. Their goddesses were made into consorts of Vishnu and Siva. To take care of the Goddess of Learning, the Mahabrahma-déva (not the same of the Brahmas of Buddhism who were asexual) was invented to marry the Goddess of Learning.
At the time of writing of the Vedas, the present-day Hindu Trinity: Mahabrahma, Vishnu, and Siva were minor gods far less in importance than the king of the heaven - Indra, his messenger - Agni, and peace (sleep and rest) - Soma. We can arrive at this conclusion by counting the number of hymns dedicated to the above gods.
I must note that Gautama Buddha had much respect for the old Vedic rishis who
wrote the Vedas than those who promoted the present Trinity because they
continue write what they call the Ancient texts
{pu.raaM kyûm} up to 16th century CE.
See:
https://en.wikipedia.org/wiki/Puranas 200220
From Wikipedia: http://en.wikipedia.org/wiki/Gautama_Buddha_in_Hinduism 140302
The Buddha in Hinduism is viewed as an avatar of the god Vishnu. Buddha's teachings deny the authority of the Vedas [1] and consequently Buddhism is generally viewed as a nāstika school (heterodox, literally "It is not so") [2] from the perspective of orthodox Hinduism.
The Buddha is described in important Hindu scriptures, including almost all the major Puranas. It is considered that not all of them refer to the same person: some of them refer to other persons, and some occurrences of "buddha" simply mean "a person possessing buddhi"; most of them, however, refer specifically to the founder of Buddhism. [3] They portray him with two roles: preaching false views in order to delude demons, and criticizing animal sacrifice. [4]
UKT: More in the Wiki article.
From Wikipedia: http://en.wikipedia.org/wiki/Hindu_denominations 140317
Hinduism is the dominant religion of the Indian subcontinent. It
comprises three major traditions, Shaivism, Vaishnavism and Shaktism,
[1]
whose followers considered Shiva
{þi-wa. nût-mín:}, Vishnu
{baiþ~þa.no: nût-mín:} and Shakti (UKT 170226 also called as Dévi
- Supreme Source of Energy or Power) to be the
supreme deity respectively. [UKT ¶]
UKT 200220: I need to transliterate Shakti. It is spelled शक्ति = श क ् त ि «śakti». Aks-to-aks transliteration gives:
{shak-ti.}. Since it is female entity, and is also called Dévi, I could write
{shak-ti. dé-wi}. However, it was only when the male gods came into India with the arrival of the Iron Age, she could have been a mother-goddess
{mèý-tau}. Taking all these into consideration, I will transcribe Shakti शक्ति «śakti» as
UKT 171219, 200220: Though not celestial beings such as Déva, and Asura, there are also Energy-beings known as Māhātmya. See pdf text Rajtarangini, vol 1 & 2, by M A Stein, 1900.
- MAStein-KalhanaRajtarangini01<Ô> / Bkp<Ô> (link chk 200220)
- MAStein-KalhanaRajtarangini02<Ô> / Bkp<Ô> (link chk 181225)
In vol 2, on p491 of Note AA, you'll find a list of Māhātmyas of Kaśmīr Tīrthas .I still have to find out how they are related, if at all, to Devi Mahatmya text. See:
https://en.wikipedia.org/wiki/Devi_Mahatmya 171219, 200220
"The Devi Mahatmya or Devi Mahatmyam देवीमाहात्म्यम् «devīmāhātmyam», or "Glory of the Goddess") is a Hindu religious text describing the Goddess as the supreme power and creator of the universe. [1] [2] It is part of the Markandeya Purana, and estimated to have been composed in Sanskrit between 400-600 CE. [3] [4] [5] // Devi Mahatmyam is also known as the Durgā Saptashatī (दुर्गासप्तशती) or Caṇḍī Pāṭha (चण्डीपाठः). [6] The text contains 700 verses arranged into 13 chapters. [7] [6] Along with Devi-Bhagavata Purana and Shakta Upanishads such as the Devi Upanishad, it is one of the most important texts of Shaktism (goddess) tradition within Hinduism. [8]See: Māekaṇḍeya Purāṇa , by F E Pargiter, 1904, in TIL HD-PDF and SD-PDF libraries:
- FEPargiter-MaekandyaPurana<Ô> / Bkp<Ô> (link chk 200220)
"This Purana has a character different from that of all the others. It has nothing of a sectarial spirit, little of a religious tone ; rarely inserting prayers and invocations to any deity ; and such as are inserted are brief and moderate. It deals little in precepts, ceremonial or moral. Its leading feature is narrative ; and it presents an uninterrupted succession of legends, ... "
Most of the other deities were either related to them or different forms (incarnations) of these deities. Hinduism has been called the "oldest religion" in the world, and many practitioners refer to Hinduism as "the eternal law". (Sanātana Dharma). [2]
Hindus are persons that believe they may obtain moksha (union with Brahman) by practicing either good karma, bhakti, or jnana. The main denominations of Hinduism are Vaishnavism, Shaivism, Shaktism, and Smartism. These four denominations may share rituals, beliefs, and traditions, but each denomination has a different philosophy on how to achieve life's ultimate goal, Atma Jnana (self-realization). There are also smaller denominations, and newer movements. Cross-denominational influences are the Bhakti-movement, and the six orthodox schools of thought.
UKT: More in the Wiki article.
From Wikipedia: http://en.wikipedia.org/wiki/Rigvedic_deities 140317
In the Rigveda it is stated that there are 33 deities associated with sky (dyu), earth (prithvi) and the middle realm (antariksha), though a larger number of deities are mentioned in the text. [1] There are 1028 hymns in the Rigveda, most of them dedicated to specific deities.
Indra, a heroic god, slayer of Vrtra and destroyer of the Vala, liberator of the cows and the rivers; Agni the sacrificial fire and messenger of the gods; and Soma the ritual drink dedicated to Indra are the most prominent deities.
UKT: More in the Wiki article.
From Wikipedia: http://en.wikipedia.org/wiki/Puranas 140317
The Puranas
{pu-raaM kyûm:} पुराण
«purāṇa», "of ancient times") are ancient Hindu texts eulogizing various
deities, primarily the divine Trimurti God in Hinduism through divine stories.
Puranas may also be described as a genre of important Hindu religious texts
alongside some Jain and Buddhist [UKT: most probably Mahayana] religious texts, notably
consisting of narratives of the history of the universe from creation to
destruction, genealogies of kings, heroes, sages, and demigods, and descriptions
of Hindu cosmology, philosophy, and geography.
[1]
UKT: More in the Wiki article.
From various sources: UKT 40302, 140317, 171220:
Religionists are great at making your god their god, of
course a minor one, lower in rank than theirs. Because of this I have
come to regard their so-called old texts or Purana , as nothing more than
make up stories to present their religion as the best. Inset shows, Gautama
Buddha as an avatar of Vishnu.
In Nilamata Purana, by R L Kaniilal, 1924
- RLKaniilal -
NilamataPuran<Ô> /
Bkp<Ô>
(link chk 1904010)
on p006 of Introduction, we find "the acceptance of Buddha as an Avatāra of
Viṣhṇu was unquestionably established in 1000AD."
UKT 190410: Do not think that only the Indians are good at creating myths. The
Europeans and the Middle Easterners are also creating legends.
Read, the myths of
#1. Barlaam and Josaphat -
https://en.wikipedia.org/wiki/Barlaam_and_Josaphat 190410
- Stories of legendary Christian martyrs and saints ... may have been
based on that of Gautama Buddha.
#2. Prester John, the : -
https://en.wikipedia.org/wiki/Prester_John 190410.
- supposedly Christian King of the East.
Now, what about Myanmars ?
Go back Buddha-Hinduism-note-b
UKT 200219 : I once met what my mother, Daw Hla May, a Burmese Buddhist, who believed in all kinds of astrology, called an Indian astrologer. He turned out to be Tamil practitioner of Black Magic which might be called Indian Witchcraft.
From: Indian Witchcraft: a study in Indian occultism, by R. N. Saletore, 1981, p032
(p032)
Shiva, as noted earlier, was provided with an apartment in the centre of the
city devised by Kautilya along with other deities.
UKT 200219: The above line is intriguing. Shiva is a déva - an Axiom. So is Pārvati - his wife. Therefore Kārttikeya and Ganapati (Ganesha) are also dévas. On the otherhand Kautilya was a human being - the kingmaker and confidante of King Chandragupta (reign: 321–298 BCE).
- https://en.wikipedia.org/wiki/Chandragupta_Maurya 200219
How can one appoint an axiomatic being (who has no physical body) to be the general of an army. However, Kautilya was proficient in many things such as witchcraft and poisons. And we may assume that the appointment of Kārttikeya-déva is by esoteric means - such as the wedding of human female to Mingalé-Nat{mín:ka.lé: nût} in present day Myanmarpré. I'll have to go over the whole book Indian Witchcraft when I will be revising Folk Elements in Buddhism by Maung (Dr.) Htin Aung -- flk-ele-indx.htm - update 2017Jul
Now we shall deal with the sons of Shiva: Kārttikeya and Ganapati. Karttikeya,
the son of Shiva and Pārvati, was appointed the General (Sendpāti)
{þé-na-pa.ti.} of Indra's forces. [UKT ¶]
In fact he is called by Kautilya, who named one of the principal gates of the capital after him, as Saināpatya, which was to be constructed one hundred dhanua13 or 96 angulas from the ditch on the counterscarp side, where a place of worship for him was to be constructed14 with building and groves for him. Such groves were forbidden to women.15 Karttikeya was assigned the southern region where people went to supplicate him and to worship the soles of his feet. He was also worshipped in a shrine in the Deccan and has been known by the name of Kamara and worshipped on the 8th day of the month by thieves.16 In a legend of Gunadhya, we are told how by Kārttikeya's favour a grammar known as Kātantra and Kālāpaka,17 on account of its conciseness, was revealed to Sarvavarman, the antagonist of the former and with its help he won the wager of teaching king Shatavahana grammar in six months.18 [UKT ¶]
Somadeva [the human author], the great chronicler, reveals to us how bandits worshipped Kārttikeya on the 8th day of each month and, when certain chāndālas, though armed, went to them being tormented by hunger, the bandits invited them to share in their feast in honour of that god.19
Go back IndianWitchcraft-note-b
- UKT 181231:
Narada and Kamsa - http://www.gutenberg.org/files/39442/39442-h/39442-h.html#narada-and-kansa 181231
NĀRADA AND KANSA : SKANDHA
10. CH. 36.
Nârada told Kansa: — "The female child was the daughter of Yasodâ; Krishna and Râma are sons of Devaki. Vâsudeva kept them with his friend
Nanda out of fear. Those two brothers have killed your spies." In rage the king
of Bhoja took his sword to kill Vâsudeva. Nârada prevented him. But the King put
Yasudeva and his wife in iron fetters. He then ordered Kesi to kill Râma and
Krishna. He called his ministers together in council. Addressing Chânur and
Mushtika he said: — "Râma and Krishna are to kill us. So Nârada told me." Those
two Asuras came ready for Vraja. But Kansa said: "No, you need not go. I shall
send for the two brothers and kill them in a wrestling match. So prepare the
playground. Place the elephant Kubalayâpida at the entrance and let him kill my
enemies. On the fourteenth day of the Moon, let us commence Dhanus Yajna, and
let animals be killed in honor of Śiva."
Kansa then sent for Akrûra, one of the chiefs of the Yadu clan. "Akrûra," said he, "Thou art my friend and do the work of a friend. Please go to Vraja. Take this chariot and bring the two sons of Vâsudeva. Tell them, they are to see the Dhanus Yajna and have a sight of the town. Let Nanda and other Gopas come with presents. The elephant shall kill the two boys. Or if perchance they escape, the wrestlers shall do away with them. I will then make easy work of Vâsudeva, my old father Ugrasena, his brother Devaka, the Vrishnis, the Bhojas and the Dasârhas. Then, O friend, the earth will be left without a thorn. Jarâsandha is my gumy friend. Samvara, Naraka, and Vâna have made alliance with me. With the help of these, I shall kill all kings that are on the side of the Devas. Know this to be my plan." Akrûra said: — "The design is all right. But it may or may not succeed. Even lofty desires are frustrated by unforeseen obstacles. Still man entertains them, to meet with either joy or sorrow. But I will do thy behests."
The council broke up.
... ... ...
MUCHUKUNDA : SKANDHA 10. CH.
51.
Râjâ Parikshit asked — "Who was the man and why was he sleeping
in the cave?"
Suka replied: — "He was a descendant of the line of Ikshvâku, son of the great King Mândhâtâ, by name Muchukunda. He had helped the Devas in their fight with the Asuras. When the fight was over, the Devas showed him the cave and asked him to rest there. The Devas blessed him with a long sleep."
When Yavana was killed, Krishna appeared before Muchukunda.
"Who mayest thou be with such overpowering glory?" the latter asked.
Krishna replied: — "My births and deeds are infinite. Even I cannot count them. At the request of Brahmâ, I am at present born in the line of Yadu as the son of Vâsudeva, for the protection of religion and for the rooting out of the Asuras. I have killed Kansa who is no other than Kalanemi. I have killed Pralamba and others. This Yavana was also killed by me, by means of the fire from your eyes. I have now come here to favor thee, for I am bound by affection to my votaries. Ask what boon thou likest. Thou shalt have all thou desirest."
Muchu Kunda remembered the foresaying of Garga that there was to be a Divine Incarnation in the 28th Kali Yuga and he therefore knew Krishna to be the divine Lord. He asked for no boon but devotion to Krishna.
"Truly" said Krishna, "thy mind is pure and noble for it is not tempted by boons. Those that are wholly devoted to me do not yield to desires. Those that are not devoted may control their mind by Prânâyama and other practices but, as their desires are not overcome, they are found to go astray. Roam about the Earth, with mind fixed in me. Thy devotion shall never fail. Wash away the impurities of the present life with devoted concentration of the mind. In the next birth thou shalt be born as a Brâhmana and become the greatest friend of all beings, and thou shalt then fully attain me."
Muchu Kunda came out of the mountain cave. He found that the animals and trees were all short-sized and hence inferred it was Kali Yuga. He made his way to the north and engaged himself in devotional practices in the Badari Asram of Nara and Nârâyana.
(What has been the next birth of Muchu Kunda? How has he befriended the universe! Or is he still to come?)
Krishna came back to Mathurâ. He killed the Mlechha troops. His men and cattle were carrying the booty to Dvârakâ. When on the way, Râma and Krishna were attacked by Jara Sandha with a large army. The brothers feigned a flight. Jara Sandha chased them with his army. They climbed up a mountain. Jara Sandha made a search, but could not find them. He then set fire to the mountain sides. The brothers jumped down eleven Yojanas and made their way to Dvârakâ.
The story of the Brâhman is told Somadeva in his Ocean
Streams of Stories, from:
-
http://www.wollamshram.ca/1001/Ocean/Ocean_Main.htm 181230, 200218
-
https://www.wollamshram.ca/1001/Ocean/oosChapter010.pdf 181230
Kâlanemi Brâhman is mentioned in Book02: Kathâmukha, Ch.10, Sec5.
Story of Śrîdatta and Mṛigânkavatî. Translation by N M Penzer, 1923, is
in TIL HD-PDF and SD-PDF libraries
- NMPenzer-SomadevaOceanStreamsStories<Ô> /
Bkp<Ô> (link chk 200218)
5. Story of Śrīdatta and Mṛigānkavatī
"Once on a time there lived in the country of Mālava a Brāhman named Yajnasoma.
And that good man had two sons born to him, beloved by men. One of them was
known as Kālanemi and the second was named Vigatabhaya. ... "
Go back Kalanemi-note-b
From: Dipavamsa, by H Oldenberg, 1879, in TIL HD-PDF and SD-PDF libraries:
- HOldenberg-Dipavamsa<Ô> / Bkp<Ô> (link chk 200218)
(p137)
44. The Thera called Sonaka had just completed forty years; Kâlâsoka had
then reigned ten years and half a month in addition; — 45. Pakundaka was a
robber during seventeen years; (of this period) eleven years and six months more
had passed, — 46. when Thera Sonaka, the chief of the school, admitted Siggava
and Candavajji to the Upasampadâ ordination.
47. At that time, when Bhagavat had been dead a hundred years, the Vajjiputtas
of Vesali proclaimed at Vesali the ten indulgences: the practice of (keeping)
salt in a horn is permissible ; the two inch alternative is permissible; the
practice of (taking food after the regular meal when going to) the village is
permissible; the practice of (holding Uposatha in different) residences (within
the same boundary) is permissible; the practice of (obtaining)
the consent (of the Fraternity not before, but after an act) is permissible ;
the practice of (acting according to) example is permissible; the practice of
(drinking) milk-whey is permissible; the practice of (drinking) toddy is
permissible; sitting (on seats covered with clothes) without fringes is
permissible; (the possession of) gold and silver is permissible.
From: ¤ Buddhist Dictionary of Pali Proper Names (mostly from PTS Dictionary of Pali Names by G P Malalasekara (1899-1973))
- http://www.palikanon.com/english/pali_names/dic_idx.html 171213
Son of Susunāga and king of Magadha for twenty-eight years. The tenth year of his reign completed one hundred years from the date of the Buddha's death.
During the reign of Kālāsoka the Vajjian heresy appeared among the Sangha, and at first the king took the side of the Vajjians. Later, his sister Nandā persuaded him to transfer his patronage to the orthodox monks, and a convocation was held, with his support, at the Vālikārāma in Vesāli, at which the Vajjians were proved in the wrong. (Mhv.iv.7, 8, 9, 31, 38, 39, 42, 63; Dpv.iv.44, 52; v.25, 80, 99; Sp i.33).
The names of his ten sons were: Bhaddasena, Korandavanna, Mangura, Sabbañjaha, Jālika, Ubhaka, Sañjaya, Korabya, Nandivaddhana, and Pañcamaka. Mbv. p.98.
There is great difference of opinion as to the identity of Kālāsoka. Some hold that he is the same as Kākavanna of the Purānas and Udāyin of the Jaina traditions, and that these names are merely other appellations of Udayabhadda of the Pali sources. Kālāsoka is credited with having removed the capital of Magadha from Rājagaha to Pātaliputta. The whole question of Kālāsoka is discussed by Geiger in his Introd. to the Mhv.Trs.xliii.f.
From: Dipavamsa, by H Oldenberg, 1879, in TIL HD-PDF and SD-PDF libraries:
- HOldenberg-Dipavamsa<Ô> / Bkp<Ô> (link chk 200218)
(p147)
15. This grandson of Candagutta, the son of Bindusara, (king Asoka), whilst a
mere prince, was subking of Ujjeni, charged with collecting the revenue (of that
province). During his progress he came to the town of Vedissa. 16. There the
daughter of a Setthi, known by the name of Devi, having cohabited with him, gave
birth to a most noble son. 17. Mahinda and Samghamitta chose to receive the
Pabbajja ordination; having obtained Pabbajja, they both destroyed the fetter of
(individual) existence. 18. Asoka ruled in Pataliputta, best of towns; three (p147end-p148begin)
years after his coronation he was converted to Buddha’s faith.
19. How great is the number of years between the time when the Sambuddha attained Parinibbana in the Upavattana (at Kusinara), and when Mahinda, the issue of the Moriya family, was born? 20. Two hundred years and four years more had elapsed: just at that time Mahinda, the son of Asoka, was born.
21. When Mahinda was ten years old, his father put his brothers to death ; then
he passed four years reigning over Jambudipa. 22. Having killed his hundred
brothers, alone continuing his race, Asoka was anointed king in Mahinda’s
fourteenth year. 23. Asokadhamma, after his coronation, obtained the
(above-mentioned) miraculous faculties; exceedingly splendid and rich in
meritorious works (he was), universal monarch of (Jam'ou)dipa. 24. They crowned
Piyadassi after full twenty years (?); he passed three years doing honour to
Pasanda infidels. 25. (There were) adherents of the sixty-two false doctrines,
ninetysix kinds of Pasandas who proceeded from the Sassata and Uccheda
doctrines, all of them established on these two principles; — 26. Niganthas and
Acelakas and other ascetics and other Brahmans and sectarians. 27. Searching
where truth and where falsehood was, he invited the infatuated, infidel
Niganthas (?) and sectarians of the Sassata and Uccheda doctrines, and Pasanda
and Titthiya infidels of different creeds outside the Faith, sectarian people.
28. After having invited the numbers of Titthiyas and having introduced them
into his palace and having bestowed on them great gifts, he asked them an
exceedingly difficult question. 29. Being asked this question, they could not
answer it by their own power; the ignorant people answered like a man who being
asked about the mango tree, replies concerning the Lakucha tree. 30. They all
were content with low seats (?) (in the royal hall) *). (p148end-p149begin)After
having annihilated all the Pasandas and defeated the
sectarians, — 31. the king thought: „Which other men may we find who are Arahats
in this world or see the path towards Arahatship? 32. (Surely) they are to be
found in the world; this world cannot be void of them (?). How may I obtain the
sight of such worthy men? If I hear his (i. e. such a man’s) well spoken words,
I will give up to him my paternal realm and my conquests.“ 33. The king,
thinking thus, found nobody worthy of his presents; unceasingly the king
searched after virtuous, clever men. 34. Walking about in his palace and looking
at many people, he saw the Samana Nigrodha who went along the road for
alms. 35—41. When he saw Nigrodha whose walking, turning back and looking was
graceful, who turned his eyes to the ground, who was adorned (by decent
deportment), an Arahat, whose mind was peaceful, who had reached perfect
self-control, who had subdued himself and protected and well defended himself
(against human passions), who did not mix with noble people, who was stainless
like the moon amidst clouds, fearless like a lion, brilliant like a fire-brand,
venerable, unconquerable, firm, of a peaceful disposition, steadfast, who had
destroyed his passions, had cleansed himself of all sins, who was the most
excellent of men, who led a wandering life, the most excellent Samana, who was
endowed with all virtues, the thought occurred to him, that he had been his
companion during a former life (?) *). (Seeing) that ascetic who led a life
worthy of a Muni, who was happy in consequence of his meritorious deeds in
former existences, who had reached the fruition which is obtained by the path of
Arahats, walking along the road in search of alms, that wise man thought, full
of longing: 42. „Indeed this Thera is one of the venerable ones; like Buddha,
the holy One in this world, and like his disciples, he has reached the fruition
which is obtained by the transcendent path, and has reached liberation and
salvation." (p149end)
From: ¤ Buddhist Dictionary of Pali Proper Names (mostly from PTS Dictionary of Pali Names by G P Malalasekara (1899-1973))
King of
Magadha
{â-þau:ka. mín:}. He was the son of
Bindusāra. Bindusāra had sixteen wives
who bore him 101 sons.
The chief Pāli sources of information regarding Asoka are Dīpavamsa (chaps. i., v., vi., vii., xi., etc.), Mahāvamsa (v., xi., xx., etc.),
Samantapāsādikā (pp.
The Pāli Chronicles (Dīpavamsa and Mahāvamsa) mention only three of the sons, viz. Sumana (Susīma according to the northern legends) the eldest, Asoka, and Tissa (uterine brother of Asoka) the youngest. The Mahāvamsa Tīka (p.125; Mbv.98. In the northern tradition, e.g., Asokāvadānamālā, she is called Subhadrāngī, daughter of a brahmin of Campā) gives the name of his mother as Dhammā and calls her Aggamahesī (Bindusāra's chief queen); she belonged to the Moriyavamsa. The preceptor of Dhammā's family was an ājīvaka called Janasāna (which probably explains Asoka's earlier patronage of the ājīvakas).
In his youth Asoka was appointed Governor of Avanti with his capital at Ujjeni. The Divy. says he was in Takkasilā with headquarters in Uttarāpatha, where he superseded Susīma and quelled a rebellion. When Bindusāra lay on his death-bed, Asoka left Ujjeni and came to Pātalīputta where he made himself master of the city and possessor of the throne. He is stated in the Mahāvamsa (v.20; Mbv.98) to have killed all his brothers except Tissa that he might accomplish his purpose, and to have been called Candāsoka on account of this outrage (Mhv.v.189). It is impossible to say how much truth there is in this account of the accession. Asoka's Rock Edicts seem to indicate that he had numerous brothers, sisters and relations alive at the time they were written in Pātaliputta and other towns (see Mookherji, Asoka, pp. 3-6). His brother Tissa he appointed as his uparāja (advisor) (Mhv.v.33), but Tissa became a religious devotee attaining arahantship. The Theragāthā Commentary refers to another younger brother of Asoka, Vitasoka, who also became an arahant. (i.295f. The northern works give quite a different account of his brothers, see Mookherji, p.6).
Asoka had several wives. His first wife was the daughter of a merchant of
Vedisagiri, whom he met when stopping at the
merchant's house on his way to Ujjeni (Mhv.xiii.8ff). Her name was
Devī, also called
Vedisa-Mahādevī, and she was a Sākiyan, descended from a Sākiyan family who
migrated to Vedisa to escape from
Vidūdabha
{wi.ðu-ða.Ba. mín:þa:}
(Mbv., pp.98, 116). Of Devī were born a son Mahinda, and a daughter Sanghamittā,
who became the wife of Aggibrahmā and mother of Sumana. Devī evidently did not
follow Asoka to Pātaliputta, for his aggamahesī (chief-queen) there was
Asandhamittā (Mhv.v.85). Asandhamittā died in the thirtieth year of Asoka's
reign, and four years later he raised Tissarakkhā to the rank of queen.
Mhv.xx.1-3. The Allahabad Pillar Inscription mentions another queen, Kāruvākī,
mother of Tivara. The Divy. (chap. xxvii.) gives another, Padmāvatī, Kunāla's
mother. Besides the children mentioned above, names of others are given:
Jalauka, Cārumatī (Mookherji. p.9).
According to Mahāvamsa (v.21, 22), Asoka's accession was 218 years after the Buddha's death and his coronation was four years later. The chronicles (v.22ff) contain various stories of his miraculous powers. His command spread a yojana into the air and a yojana under the earth. The devas supplied him daily with water from the Anotatta Lake and with other luxuries from elsewhere. Yakkhas, Nāgas and even mice and karavīka birds ministered to his comfort, and thoughtful animals came and died outside his kitchen in order to provide him with food.
At first Asoka maintained the alms instituted by his father, but soon, being disappointed in the recipients, he began looking out for holy men. It was then that he saw from his window, his nephew, the young novice Nigrodha. Owing to their friendship in a past birth [Asoka, Devanampiyatissa and Nigrodha had been brothers, traders in honey, and they gave honey to a Pacceka Buddha. Asandhamittā had been the maiden who showed the honey-shop to the Pacceka Buddha. The story is given in Mhv.v.49ff], Asoka was at once drawn to him and invited him into the palace. Nigrodha preached to him the Appamādavagga and the king was greatly pleased. He ceased his benefactions to other religious orders and transferred his patronage to Nigrodha and members of the Buddhist Order. His wealth, which, according to the Samantapāsādikā (i.52), amounted to 500,000 pieces daily, he now spent in doing acts of piety - giving 100,000 to Nigrodha to be used in any manner he wished, a like sum for the offering of perfumes and flowers at the Buddha's shrines, 100,000 for the preaching of the Dhamma, 100,000 for the provision of comforts for members of the Order, and the remainder for medicines for the sick. To Nigrodha, in addition to other gifts, he sent sets of robes three times each day, placing them on the back of an elephant, adorned by festoons of flowers. Nigrodha gave these robes to other monks (MA.ii.931).
Having learnt from Moggaliputta-Tissa that there were 84,000 sections of the Dhamma, he built in various towns an equal number of vihāras, and in Pātaliputta he erected the Asokārāma. With the aid of the Nāga king Mahākāla, he created a life-size figure of the Buddha, to which he made great offerings.
His two children, Mahinda and Sanghamittā, aged respectively twenty and eighteen, he ordained under Moggaliputta-Tissa and Dhammapālā, in the sixth year of his reign (MA.v.197, 209). This raised him from a paccadāyaka to a sāsanadāyādin.
In order to purge the Order of undesirable monks and heretical doctrines, Moggaliputta-Tissa held the Third Council under the king's patronage. It is said that the pious monks refused to hold the uposatha with those they considered unworthy. The king, desirous of bringing about unity in the Sangha, sent a minister to restore amity, but the minister, misunderstanding his orders, beheaded many holy monks, being at last stopped by the king's brother Tissa, who was then a monk (MA.vs.240ff).
At the conclusion of the Council, held in the seventeenth year of his reign
(Ibid., 280; in the northern texts Moggaliputta-Tissa's name is given as
Upagupta. It was for this Council that the
Kathāvatthu was written), Asoka sent forth Theras
{hté-ra.} to propagate the Buddha's
religion:
(Ibid., xii.1-8. For particulars of these missions and identification of the
places mentioned, see under the different names; this list appears also in the
Samantapāsādikā, where further interesting details are given. For a discussion
on them see Mookherji, pp.33ff). In the eighteenth year of his reign he sent to
Lankā, at Devanampiyatissa's request, Sanghamittā, with a branch of the great
Bodhi Tree at Buddhagayā (Mhv.xx.1). A little earlier he had sent by his
grandson Sumana, some relics of the Buddha and the Buddha's alms-bowl to be
deposited in the thūpas
{htu-pa-roan sé-ti} of Lankā (Mhv.xvii.10f).
Asoka reigned for thirty-seven years (Mhv.xx.6). In his later life he came to be called Dhammāsoka on account of his pious deeds (Mhv.v.189). The Dīpavamsa gives his name in several places as Piyadassī. E.g., vi.1, 2, 25. The title Devānampiya used by Asoka in his inscriptions was also used by Tissa, Asoka's contemporary in Ceylon, and by Asoka's grandson Dasaratha (Nāgarjunī Hill Cave Inscription). It was used also by other kings in Ceylon: Vankanāsika Tissa, Gajabāhukagāminī and Mahallaka-Nāga (Ep. Zeyl. i.60.f).
The Chronicles state that Asoka and Devanampiya Tissa of Ceylon had been friends - though they had never seen each other - even before Mahinda's mission to Ceylon. Tissa had sent him, as a friendly gesture, various gifts, and Asoka had returned the courtesy. He sent an embassy of his chosen ministers, bearing gifts marvellous in splendour, that Tissa might go through a second coronation ceremony, and the messengers were directed to give this special message to the king: "I have taken refuge in the Buddha, Dhamma and Sangha and declared myself a follower of the religion of the Sākyaputta. Seek then, even thou, oh best of men, converting thy mind with believing heart, refuge in these best of gems." (Mhv.xi.18-36)
The Milindapanha (p.121) mentions an encounter of Asoka with a courtesan of Pātalīputta, Bindumatī, who, in order to show the king the power of an Act of Truth, made the waters of the Ganges to flow back.
According to the Petavatthu Atthakathā (244ff) there was a king of Surattha, called Pingala, who used to visit Asoka in order to give him counsel. Perhaps he was an old friend or tutor of the king.
Asoka is called a dīpacakkavatti as opposed to padesarājās like Bimbisāra and Pasenadi (Sp.ii.309).
Asoka had three palaces for the three seasons: Mahāsappika, Moragīva and Mangala (Ras.i.93).
Go back Kalasoka-Asoka-note-b
UKT 151105, 171217:
There are two questions here:
#1 Why are Skt-Dev
व & ब are so alike?
#2 Why would Mon-Myan speakers need two more
consonantal aksharas for the sounds of /ba/ &
/be/.
#1 Probable answer: It appears that Skt-Dev did not have the phoneme /b/ and a glyph to represent it. It has /w/ and its corresponding glyph व . To make up for this, Skt-Dev borrowed the glyph from /w/
व + diagonal line --> ब
I have to make this assumption to compare Skt-Dev to Pal-Myan.
#2 Probable answer: Listen carefully to
Mon-Myan
- Labial - bk-cndl-Mon-row5<))
- Approximants of row#7 -
bk-cndl-Mon-row7<))
I cannot hear any labio-dentals in row#5. Yet
the only probable explanation that I can give
at present is that Mon had followed Skt and
had /f/ and /v/. It needed plosive-stops and
had introduced {ßa.} /ba/ & {ßé} /bé/. It
is because of this argument I hold that Mon-Myan
is more close to Skt-Dev than to Pal-Myan.
However listening to the above sound clips has
convinced me that there are no /f/ and /v/ in
Mon-Myan. Yet English and Sanskrit need them
and so I have to invent two glyphs:
{fa.} and
{va.} .
Go back Mon-Skt-note-b
UKT 180419, 200219:
{kra.su. þi:}
Usually confused with
the fruit of
Terminalia chebula
{hpûn-hka: þi:} which we eat as a vegemate
with
hot fish-paste-sauce
{gna.pi.ræÑ}.
The fruit
{kra.su. þi:} is used in Traditional Bur-Myan medicine.
Triangular-
{kra.su.} fruit is almost wholly soluble in ethanol
giving a sticky black solution.
I had used this solution in medicinal products of Chemics Laboratories (the predecessor of TIL) just before and after my retirement from Chemistry professorship in 1988.
See Myanmar Medicinal Plants Database,
by U Kyaw Tun, U Pe Than, and staff of TIL, last
update 2006-08-06, in Section 9 : Para-Medicine
{pa.ra.hsé:}
--
MP-Para-indx.htm > 1.1. MMPD
Akshara index
MMPD-indx.htm
• Medial {ka.ra.ric}
• Terminalia citrina
• Combrataceae
See also ¤ A Checklist of Botanical Names of Myanmar Plants of Importance
by
Planning section, Agricultural Dept, Govt. of
Union of Myanmar, 2000.
-
Agri2000-indx.htm - update 141130 (link chk 180419)
entry 07-0170:
{kra.su.}, common name Hara nut tree, botanical name Terminalia
citrina , family Combretaceae
UKT 200219:
{hpûn-hka: þi:}
Usually confused with
the fruit of
Terminalia citrina
{kra.su. þi:},
{hpûn-hka: þi:} is what we eat as a vegemate
with
hot fish-paste-sauce
{gna.pi.ræÑ}.
Skt: कलिन्द «kalinda» - m. n. bastard myrobalan tree [Terminalia Belerica - Bot.] - SpkSkt
From Wikipedia:
- https://en.wikipedia.org/wiki/Terminalia_bellirica 181229
Terminalia bellirica, known as bahera or beleric or bastard myrobalan, (Skt: Vibhitaka विभीतक, [2] Aksha अक्ष [3]), is a large deciduous tree common on plains and lower hills in Southeast Asia, where it is also grown as an avenue tree. The basionym is Myrobalanus bellirica Gaertn. (Fruct. Sem. Pl. 2: 90, t. 97. 1791). William Roxburgh transferred M. bellirica to Terminalia as "T. bellerica (Gaertn.) Roxb.". This spelling error is now widely used, causing confusion. The correct name is Terminalia bellirica (Gaertn.) Roxb. [4]
The leaves are about 15 cm long and crowded toward the ends of the branches. It is considered a good fodder for cattle. Terminalia bellirica seeds have an oil content of 40%, whose fatty-acid methyl ester meets all of the major biodiesel requirements in the USA (ASTM D 6751-02, ASTM PS 121-99), Germany (DIN V 51606) and European Union (EN 14214). [5] The seeds are called bedda nuts. [6]
In traditional Indian Ayurvedic medicine, Beleric is known as "Bibhitaki" (Marathi: "Behada or Bhenda") (Terminalia bellirica). Its fruit is used in the popular Indian herbal rasayana treatment triphala. In Sanskrit it is called vibhītaka विभीतक.
Go back T-citrina-note-b
End of TIL file
