p098.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
{za.ga.}
- cont
p098c1
{za.Ga.}
{ga.nga.}
: as coda
{za.za.}
{zña.} ज्ञ :
Pseudo-Za is comparable to r2c4
{Za.}-Bur
& 
/
{Za.}-Mon :
See Doggie's Tail: "Doggie so sad he can't get it out
// What's that Kasha क्ष
when there's a Kha ख ?
And when there's Jana
ज्ञ what am I to do
with Jha झ? "
{za.zña.}
: spelled with Pseudo-Za
{za.ña.}
{za.Ta.}
p098c2
{za.ða.}
{za.na.}
p098c3
{za.na}
{za.ni.}
UKT 141104: Lord of the Universe :
Buddhist Myanmar{lau:ka.nût} maintaining peace & order by timing with his cymbals and dance posture with his hands, and on the left the Hindu Déva-god Nataraj dancing with perfect timing. What a great pair they make!.
UKT notes :
• Brahman
•
Dandaka forest - of Ramayana
• English word Juggernaut :
Lord of the Universe
•
Pseudo-Kha and Pseudo-Za :
{kSa.} क्ष
&
{zña.} ज्ञ
{za.ga.}
- cont
p098c1-b00/ p071-014
• जगदन्तक [ gagad-antaka ]
- m. destroyer of the world, death; -antara‿âtman, m. universal soul,
ep.
of Vishnu; -îsa, m. lord of the world, ep. of Brahman, Vishnu, and Siva;
-îsvara,
m. lord of the world, ep. of Siva and of Indra; king; -ekanâtha,
m. monarch of
the world.
14)
See my note on the English word Brahman
p098c1-b01/ p071-013
• जगद्गुरु [ gagad-guru ]
- m. father of the world, ep. of Brahman, Vishnu, and Siva; -dala,
m. N.
of a prince; -dîpa, m. light of the world, sun; -dhâtri, m. creator of the
world, ep. of Brahman and Vishnu; -yoni, f. source of the world,
ep. of Brahman,
Vishnu or Krishna, Siva, and Prakriti.
13)
UKT120221: Bur-Myan readers should take care of 'meanings' given in a dictionary. The meaning given 'father of the world' for the word «guru» is wrong for our culture. To us a guru
{gu.ru.} is a mentor who may not be a genetic ancestor. See UTM-PDMD034
p098c1-b02/ p071-012
• जगन्नाथ [ gagan-nâtha ]
- m. protector of the world, ep. of Vishnu and his incarnations; N.;
-nivâsa,
m. abode = pervader, of the world, ep. of Vishnu or Krishna; -netra,
n. eye of the
world, ep. of the moon: du. ep. of the sun and moon; -mâtri,
f. mother of the
world, ep. of Durgâ and of Lakshmî.
12)
© जगन्नाथ
jagannatha [ gagan-nâtha ]
Skt: [ gagan-nâtha ]
-- m. protector of the world,
ep. of Vishnu and his incarnations; N.;
-- Mac098c1
BPal: {zag~ga.} + {na-hta.} : UKT note: the glosses given below are from UHS.
{zag~ga.}
'awakened' -- UHS-PMD0405
{na-hta.}
'worshipable' or 'Buddha' -- UHS-PMD0513
UKT 141103: See my notes on English word Juggernaut
Lord of the Universe
p098c1-b03/ p071-011
• जगुरि [ gág-uri ]
- a. leading (road).
11)
p098c1-b04
• [gaggika]
-- m. N. of a man
p098c1-b05/ p071-010
• जग्ध [ gag-dhá ]
- pp. of √1. gaksh.
10)
p098c1-b06/ p071-009
• जग्धि [ gág-dhi ]
- f. eating; food.
9)
p098c1-b07/ p071-008
• जग्ध्वाय [ gag-dhvã-ya ]
- gd. of √1. gaksh.
8)
p098c1-b08/ p071-007
• जग्मि [ gá-gm-i ]
- a. going, nimble; hastening to (ac., lc.).
7)
{za.Ga.}
p098c1-b09/ p071-006
• जघन [ gaghána ]
- m. (V.), n. buttock, posterior; rump; hip; pudenda; n. back part (of an
altar); rear-guard of an army: -kapalâ, f. lascivious woman; a metre;
-vipula,
a. having large buttocks: â, f. a. metre; -‿ardhá,
m. hinder part; rear-guard.
6)
pu·den·dum n. pl. pu·den·da ¹. The human external genitalia, especially of a woman. Often used in the plural. [Latin, neuter gerundive of pudereto make or be ashamed] -- AHTD
p098c1-b10/ p071-005
• जघनेन [ gaghánena ]
- in. ad. behind (ac. or g.); with back turned towards (ac.).
5)
p098c1-b11/ p071-004
• जघन्य [ gaghan-yã ]
- a. hindermost, last, latest; lowest, meanest, worst; of low birth: -ga,
a. last-born, youngest; -prabhava, a. of low origin.
4)
p098c1-b12/ p071-003
• जघ्नि [ gá-ghn-i ]
- a. slaying (ac.).
3)
p098c1-b13/ p071-002
• जघ्निवत् [ ga-ghn-i-vat ]
- a. containing a form of the root han .
2)
p098c1-b14 / p071-001
• जघ्रि [ gá-ghr-i ]
- a. sputtering, boiling.
1)
{ga.nga.}
: as coda
p098c1-b15/ p071-030
• जङ्ग
[ gaṅ-ga ]
Skt: -- m. N. of a man (Walker) -- Mac098c1
Skt: jaṅga N. of a man
Rājat. Viii, 863 -- MonWilli408
30)
UKT 120221: The word spelled with a {kín:si:} seems to refer to 'motion' of living things. See below.
p098c1-b16/ p071-029
• जङ्गम [ gaṅ-gam-a ]
- a. moving (int.), animate, living; N. all that moves, living beings:
-tva,
n. mobility.
29)
© जङ्गम [ gaṅ-gam-a ]
Skt: [ gaṅ-gam-a ] -- a. moving (int.), animate, living;
N. all that moves, living beings:
-- Mac098c1
BPal:
{zïn~ga.ma.}
-
-
UHS-PMD0405
UKT from UHS: mfn. what is going, moving across the surface
of earth, moveable.
UKT120221: Whenever you use the words <animal> or <animate>, the implication in Bur-Myan is 'one who knows only 'how to eat, sleep, and mate': it does not include <humans>. The word <mate> implies 'mating in public' in the manner of a dog which would mate even with its own mother.
p098c1-b17/ p071-028
• जङ्गल [ *gaṅ-gal-a ]
- a. [very thirsty], dry, desert; deserted; m. desert (jungle).
28)
p098c1-b18/ p071-027
• जङ्घा [ gáṅ-ghâ ]
- f. [goer: √hâ] leg (esp. from ankle to knee).
27)
p098c1-b19/ p071-026
• जङ्घाकरिक [ gaṅghâ-karika ]
- m. nimble with the legs; m. runner; -gaghanya, a. lowest if
performed by the legs (actions); -bala, n. strength of leg = flight (Pr.).
26)
p098c1-b20/ p071-025
• जङ्घाल [ gaṅghâ-la ]
- a. swift-footed.
25)
{za.za.}
p098c1-b21/ p071-024
• जज [ gaga ]
- m. warrior: -‿ogas, n. bravery.
24)
p098c1-b22/ p071-023
• जज्ज
[ gagga ]
23)
= ज ज ् ज
- m. N. of a man: -la, m. id.
{zña.}
ज ् ञ
UKT 160306: You'll note that in
• जज्ञि [ gá-gñ-i ] = ज ज ् ञ ि 'a. germinating', given below.
ज ् ञ = ज्ञ is the second unusual conjunct that we are facing.
The first being:
• क ् ष --> क्ष{kSa.} /kə.sa/ on p077.htm
See my note on Pseudo-Kha and Pseudo-Za
Mnemonic: The Doggie Tale:
Little doggie cringe in fear -- ŋ (velar),
Seeing Ella's flapping ears -- ɲ (palatal)
And, the Shepard's hanging rear -- ɳ (retroflex).
Doggie so sad he can't get it out
What's that Kasha क्ष when there's a Kha ख ?
And when there's Jana ज्ञ what am I to do with Jha झ?
On top of all there're the husher Sha श /ʃ/, and hisser Ssa ष /s/,
when I am stuck with Theta स /θ/ !"
Little Doggie don't be sad,
You are no worse than a Celtic Gnome
Losing G in his name, he is just a Nome!
{za.zña.}
p098c1-b23
• [ ga-gñ-aná ]
- pf. pt. act. of √gña
p098c1-b24/ p071-022
• जज्ञि
[ gá-gñ-i ]
= ज ज ् ञ ि
- a. germinating.
22)
{za.ña.}
p098c1-b25/ p071-021
• जञ्जपूक [ gañ-gap-ûka ]
- a. muttering prayers zealously.
21)
{za.Ta.}
p098c1-b26/ p071-020
• जटा [ gatâ ]
- f. braid of hair (as worn by ascetics,
Siva, and by mourners): -kalâpa, m. cue, pigtail;
-gâla, n. braided locks, cue; -gûta, m. top-knot;
-dhara, a. wearing braided hair; m. ascetic; Siva;
-dhârin, a. id.; -bhâra, m.
mass of braided hair: -dhara, a. wearing a --; -mandala, n. circle of
braided locks on the crown.
20)
braid
- v. braid·ed braid·ing braids v. tr. ¹. a. To interweave three or more strands, strips, or lengths of in a diagonally overlapping pattern: braided the rags into a strong rope. b. To create (something) by such interweaving: braid a rug. c. To style (the hair) by such interweaving. d. To mingle (discrete elements, for example) as if by such interweaving: braided the ideas into a complex thesis. ². To decorate or edge (something) with a trim of interwoven strands: finished the jacket by braiding the collar and cuffs. ³. To fasten or decorate (hair) with a band or ribbon.
- v. intr. ¹. To flow, twist, or wind as if interwoven: a stream braiding through the woods.
- n. ¹. A braided segment or length, as of hair, fabric, or fiber. ². Ornamental cord or ribbon, used especially for decorating or edging fabrics. ³. A ribbon or band used to fasten the hair. 4. Slang Naval officers of high rank. [Middle English braiden from Old English bregdan to weave] - AHTD
See also: https://en.wikipedia.org/wiki/Braid 170731
© जटा
[ gatâ ]
Skt: जटा
[ gatâ ]
-- f. braid of hair (as worn by ascetics,
Siva, and by mourners)
- Mac098c1
BPal:
{za.Ta} - UHS-PMD406
UKT from UHS: matted hair,
{ta.Nha} intense mental attachment (not necessarily sexual desire) or
concentration
UKT 141103: The hair worn by Siva's hair is matted - not braided.
p098c2-b01/ not online
• जटायु [ gatâ-yu]
-- m. N. of a fabulous vulture slain by Râvana while endeavouring to
rescue Sîtâ - Mac098c2.
UKT 120221, 170731: Bur-Myan readers should note that meanings given in a dictionary may be misleading. Here the vulture was trying to rescue Princess Sita (wife of Prince Rama) from the hands of her abductor King Ravana aka {da.þa.gi.ri.} (sp?). In the fight the heroic vulture was mortally wounded by the abductor.
p098c2-b02/ p071-019
• जटाल [ gatâ-la ]
- a. wearing braided locks; filled with, full of (--°).
19)
p098c2-b03/ p071-018
• जटावल्कलिन् [
gatâ-valkalin ]
- a. wearing braided locks and a garment of bark.
18)
UKT120221, 180607 : The term "garment of bark" is not a garment. It is a crude wraparound with pieces of bark from trees or bamboos stitched together. On the other hand, a garment is woven cloth made of thread obtained from the fibers produced by beating of tree bark, tall grasses and hemp. The woven cloth is extremely coarse and is very harsh on the skin that comes into contact with it. Because of its roughness, the garment soon becomes infected with skin lice (a larger insect than hair lice) and can cause "cabin fever" well known to the Western pioneers. Due to extreme shortage of cotton during WWII, many rural folks in Myanmarpré had to use such clothing. The term in Bur-Myan for an ascetic would be
{lhyau-té þïn~kûn:} (BO-MLC249)
p098c2-b04/ p071-017
• जटिन् [ gat-in ]
- a. wearing braided hair; m. ascetic, pious mendicant; Siva; -ila,
a.
wearing braided
locks; tangled (hair); full of (--°); m. ascetic; Siva.
17)
p098c2-b05
• जटिलीकृ [gatili-kri]
-- fill or cover with
p098c2-b06
• जठर [ gath-ara]
-- ¹. a. hard; old (incorrect for garatha);
². (-ára), n. belly; womb; cavity,
interior, front of the body (opp. back): in with one's front; -‿agni , m. fire of the belly, i.e. of digestion
{za.ða.}
p098c2-b07/ p071-016
• जड [ gad-a ]
- a. cold, cool; rigid, numb; immovable, motionless; dimmed, dulled;
obtuse,
dull, stupid, imbecile; inanimate; --°, incapable of -through stupidity; m.
idiot; n.
water.
16)
p098c2-b08/ p071-040
• जडता [ gada-tâ ]
- f. rigidity, motionlessness, numbness, apathy; obtuseness, stupidity;
-tva,
n.
id.; -dhî, a. dull-witted; -prakriti, a. id.; buddhi,
a. id.; -bhâva, m.
coolness, freshness; -mati, a.
dull-minded, stupid.
40)
p098c2-b09/ p071-039
• जडय [ gada-ya ]
- den. P. enfeeble, dull; render apathetic regarding (lc.): pp.
gadita.
39)
p098c2-b10/ p071-038
• जडांशु [ gada‿amsu ]
- m. moon (cool-rayed); -‿âtmaka, a. cool; stupid; irrational;
-‿âtman,
a. id.
38)
p098c2-b11/ p071-037
• जडाय [ gadâ-ya ]
- den. Â. become dumb (with inf.).
37)
p098c2-b12/ p071-036
• जडाशय [ gada‿âsaya ]
- a. stupid.
36)
p098c2-b13/ p071-035
• जडिमन् [ gad-i-man ]
- m. coldness; rigidness; dullness, stupidity.
35)
p098c2-b14
• जडोकृ [gadi-kri]
-- render rigid, benumb; -bhû , become rigid or stupid
p098c2-b15/ p071-034
• जतु [ gatu ]
- n. lac, gum; -griha, -geha, n. house filled with lac and other
inflammables; -maya, a. full of lac; -sarana, n. =
gatu-griha.
34)
p098c2-b16/ p071-033
• जतू [ gat&usharp; ]
- f. bat (animal).
33)
p098c2-b17/ p071-032
• जत्रु [ gatrú ]
- m. pl. (V.) certain (16) bones; n. collar-bone.
32)
{za.na.}
p098c2-b18/ not online
• जन् [ gan ] ,
- i . gána (V); iv. Â. gâya (E. also P.); P. and cs.
ganáya, tr. beget (by, lc.); bring forth, bear (to, ab.); generate,
produce; make fruitful; cause to be (2 ac.); Â., int. (E. also P.) be
born; be produced, arise, grow; be by nature (2 nm.); be born again; be,
become (with predicate in nm.); be changed into (d.); fall to the
share of (g.); take place, be possible or admissible:
p098c2-b18/cut#1
pp. gâtá,
born (by, lc.), begotten by (in., ab.); new-born (by, lc.),
begotten by (in. ab.); new-born; grown, sprung up, arisen (from, ab.);
existing; become; happened; conducive to (d.); often °- a. = having -,
e.g. gâta-danta, a. having teeth (lit. having produced teeth),
sts. -°,
e.g. danta-gâta, id. adhi, be born; be begottne (by, in.);
become
p098c2-b18/cut#2
(nm.). anu, be born afterwards; be born after (ac.); be
born like (ac.): pp. similar by birth to (ac.); born again. apa,
pp. degenerate (son). abhi, be born or predestinated to, claim by
birth (ac.); be born according to (ac.); be produced, be born; be
born again (in trans-migration); become: pp. nobly born; well-bred. á,
be born, be
p098c2-b18/cut#3
produced; cs. beget; make fruitful. upa, be born; be
produced; arise, appear; be; be born again: pp. °-a. in whom - has arisen
-inspried with, seised by, filled with, having; cs. produce, cause; attempt.
sam-upa, cs. produce. pra, be born; be produced arise;
procreate, bear; cs. propagate. sam-pra, spring up, appear, arise;
exist: pp. f. having calved. prati, be born again; spring up anew.
vi, bring forth, breed.
p098c2-b18/cut#4
sam, be born; arise; grow; appear; happen become;
pass, elapse; pp. often °- a = having; cs. produce. abhi-sam, arise.
p098c3-b01/ p071-052
• जन [ gán-a ]
- m. creature; man; person; race, tribe; people, subjects; folks, -kind
(often --° with
coll. mg.); low person; this person; ayam --, esha --, or
asau --, = we, I, my
lover here.
52)
p098c3-b02/ p071-053
• जनक [ gan-aká ]
- a. begetting; producing; m. father; N., esp. of a king of Videha (Mithilâ).
53)
p098c3-b03/ p071-043
• जनककाण [ ganaka-kâna ]
- m. N. (one-eyed Ganaka); -kandra, m. N.; -tanayâ,
f. Sîtâ; -tâ, f.
paternity;
-bhadra, m. N.; -râga, m. N.; -simha,
m. N.; -sutâ, f. daughter of Ganaka, Sîtâ;
-‿âtmagâ, f. id.
43)
p098c3-b04
• जनंगम [ganam-gama]
-- m. kandâla
p098c3-b05/ p071-031
• जनचरणामलिन [ gana-karana‿amalina ]
- a. not yet dirtied by people's feet; (á)-tâ, f. community; people,
subjects; mankind; -dâhasthâna, n. crematory; -deva, m. king, prince.
31)
p098c3-b06/ p071-015
• जनन [ gán-ana ]
- a. (î) bringing forth; producing; m. producer, creator;
î, f. mother;
n. birth;
existence, life; bringing forth; production; -vat, a. endowed with production.
15)
p098c3-b07/ p071-051
• जननाथ [ gana-nâtha ]
- m. lord of men, king, prince.
51)
p098c3-b08/ p071-050
• जननान्तर [ ganana‿antara ]
- n. another = former life.
50)
p098c3-b09/ p071-049
• जनपति [ gana-pati ]
- m. lord of men, prince, king; -padá, m. (tribe-place), district,
country, realm;
tribe: also pl. community, people (as opposed to king): -vadhû, f. woman of the
country, -‿adhipa, m. king; -pravâda, m. popular rumour (sg. and pl.);
-maraka, m.
pestilence; -mâra, m. î, f., id.; -mârana, n. slaying of men.
49)
© -padá,
Skt: जनपद [gana-padá] - m. (tribe-place), district,
country, realm;
tribe: also pl. community, people (as opposed to king) - Mac098c3
Skt: जनपद «jānapada» - adj. civil, country [rural]. m. citizen,
inhabitant - SpkSkt
p098c3-b10/ p071-048
• जनमेजय [ ganam-egayá ]
- m. N. (terrifying men).
48)
p098c3-b11
• जनयितृ [gan-ay-i-tri ]
-- m. father; -tri , f. mother
p098c3-b12/ p071-047
• जनरव [ gana-rava ]
- m. popular rumour; -rãg, -rãgan, m. ruler of men;
-vâda, m. gossip; -sruti, f. rumour.
47)
p098c3-b13/ p071-046
• जनस् [ gán-as ]
- n. race; ind. (-ar) world lying beyond Mahar-loka.
46)
UKT 170801: Those who would like to know more of Puranas and lokas in puranas,
refer to the many PDF versions on the Internet. I've downloaded some to TIL HD-PDF & SD-PDF libraries :
- http://humanityhealing.net/wp-content/uploads/2010/08/The-Vishnu-Purana.pdf
HumanHeal-VishnuPuran<Ô> / Bkp<Ô> (link chk 180607)|
"In the beginning the universe was full of water. But in that water there emerged a huge egg (anda) that was round like a water-bubble. The egg became bigger and bigger and inside the egg there was Vishnu. This egg was called Brahmanda. And inside Brahmanda there were the mountains and the land, the oceans and the seas, the gods, demons and humans and the stars. On all sides, the egg was surrounded by water, fire, wind, the sky and the elements. Inside the egg, Vishnu adopted the form of Brahma and proceeded to create the universe. When the universe is to be destroyed, it is Vishnu again who adopts the form of Shiva and performs the act of destruction. Let us therefore salute the great god Vishnu."
-The Vishnu Purana, translated by Horace Hayman Wilson, [1840], at sacred-texts.com
- http://www.sacred-texts.com/hin/vp/vp065.htm (link chk 170801)
p098c3-b14/ p071-045
• जनसंमर्द [ gana-sammarda ]
- m. throng of people; -sthâna, n. N. of a part of the Dandaka forest.
45)
See my note on Dandaka forest
{za.na}
p098c3-b15/ p071-044
• जना [ gan-â ]
- f. birth, origin.
44)
p098c3-b16/ p071-042
• जनातिग [ gana‿atiga ]
- a. superhuman; -‿adhipa, m. king, prince; -‿antikam,
ad. (speak) close
to a
person, in a low voice so as not to be overheard; (say) in a stage whisper; -‿antike,
lc. ad. in the neighbourhood of men; -‿apavâda, m. slander (pl.);
-‿ârava,
m. popular rumour; -‿arnava, m. (sea of men), caravan;
-‿ardana, m. ep. of
Vishnu or Krishna (harasser of men); -‿âsraya, m. caravanserai.
42)
{za.ni.}
p098c3-b17/ p071-041
• जनि [ gán-i (or î) ]
- f. woman; wife (pl. fig. the fingers); birth, origin.
41)
p098c3-b18
• जनिकर्तृ [gani-kartri ]
Skt: जनिकर्तृ [gani-kartri ]
-- a. ( tri ) arising; producing
Skt: जनिकर्त «janikartṛ» - adj. coming into existence, effecting,
producing - SpkSkt
p098c3-b19
• जनितृ [gán-i-tri ] (or -trí )
Skt: जनितृ [gán-i-tri ] (or -trí ) - m. father; -tri , f. mother
- Mac098c3
Skt: जनित्री «janitrī» - f. mother - SpkSkt
p098c3-b20
• जनितोस् [gán-i-tos]
-- ab. g. inf. of √gan
UKT 170730:
There is always a confusion of the English word (transcribed
from Devanagari) Brahman :
It could either be Brahman , or Braahman. Both these words are
also spelled clearly in Bur-Myan.
¤ Brahman (short a ) is an axiomatic entity,
{brah~ma}
¤ Braahman (long ā ) is a human,
{braah~ma.Na.} aka
{braah~ma.Na. poaN~Na:}.
To avoid confusion just use the word Ponnar
{poaN~Na:} 'bramin'.
Let's see the dictionary meanings:
Brah·man n. ¹. Also Brah·ma Hinduism a. A religious formula or prayer and the holy or sacred power in it and in the officiating priest. b. The holy or sacred power that is the source and sustainer of the universe. c. The single absolute being pervading the universe and found within the individual; atman. ². Hinduism Variant of Brahmin . ³. Also Brah·ma or Brah·min One of a breed of domestic cattle developed in the southern United States from stock originating in India and having a hump between the shoulders and a pendulous dewlap. Well adapted to hot climates, it is used chiefly for crossbreeding. [Sanskrit Sense 2, from brāhmaña- brahmanic from brahman] -- AHTD
See also Wikipedia articles:
• Hindu god
- https://en.wikipedia.org/wiki/Brahma 170730
• Metaphysical concept ब्रह्मन् «brahman» = ब ् र ह ् म न ्
- https://en.wikipedia.org/wiki/Brahman 170730
Remember, the Hindu Brahma is almost the diagonal opposite of the Buddhist kind.
The Hindu is sexual and he has a wife, worships Agni 'Fire', and
drinks Soma 'Alcohol'. He is supposed to have created the World. The
Buddhist kind is not differentiated into male and female, and therefore
asexual and cannot have a wife. There is no Creator or Creation in Buddhist.
Fire is just fire - Buddhists do not worship fire. The Buddhist kind is
either a mental or almost mental being whose thinking must not become
clouded by being intoxicated (because of alcohol). The Hindu Brahma has 4
heads or faces to look at all 4 directions of compass so that he can see
everything around him, and 4 mouths to utter the contents of all the 4 Védas
continuously for his chosen ones the Ponnar
{poaN~Na:} 'bramin'. The Theravada Buddhist Brahma (no differentiation looks
almost the same as a Déva (male).
Go back Brahman-note-b
-- UKT 141103
To the people of Myanmarpré, the Hindu déva-god Rama aka Ram was a beloved human king who had been deified and worshipped by his people. His fame spread to the neighbouring countries including Myanmarpré, and these people came to respect the "foreign" king.
It is my conjecture that when the Vishnu worshippers came in from the north-west from ancient Persia (roughly the modern Iran), their priests promptly "grab" the deified King Rama and identified him as a reincarnation of their supreme god. We must note that though Rama had been once a human, we do not really know whether Vishnu had ever been a human. I believe Vishnu as a supreme god was just a figment of imagination of the newcomers - an axiom. Out of my respect for my Hindu friends including ethnic Mon-Myan (who I will not name), I will accept Vishnu but only as an axiom.
Excerpt from: http://en.wikipedia.org/wiki/Danda_Kingdom 120222
The forest of Dandaka was the biggest forest in ancient India. It stretched from Vindhya ranges in central India to the banks of river Krishnavenna (now known as Krishna River) and Tughabhadra in the south. Mention of this forest is found in Mahabharata at (3-85). The sacred forest of Dandaka is mentioned here along with its possible boundaries and the rivers flowing within it. Surparaka (southern Gujarat) probably formed its western boundary. Mahendra Mountains in Orissa formed its eastern boundary. The rivers Godavari, and Krishnavenna run through this forest. the river or lake Payoshni is mentioned at the northern entrance of this forest. [UKT ¶]
In epic Ramayana no kingdom except the Dandaka kingdom and Kishkindha Kingdom is mentioned as lying within this forest. During epic Mahabharata many regions that was formerly Dandaka forest were found to be habitable kingdoms.
Dandaka Kingdom was a kingdom of Rakshasas in the midst of the Dandaka forests
Raghava Rama lived for some time in the forest of Dandaka, from desire of slaying the Rakshasas. At Janasthana (the capital of Dandaka Kingdom ) he cut off the head of a wicked-souled Rakshasa (as per epic Ramayana, his name was Khara) with a razor-headed shaft of great sharpness (9,39)
Raghava Rama, that foremost of bowmen, taking his bow and in company with his queen (Sita and brother (Lakshmana), with the view of compassing his father’s welfare, began to reside in the Dandaka forest. From Janasthana (the capital of Dandaka Kingdom ), that mighty Rakshasa monarch, the wicked Ravana, carried away Rama’s queen. (3,146).
A southern path through the Dandaka woods existed during the time of Raghava Rama. He travelled through this path in search of his wife, abducted by Ravana. Many uninhabited asylums of ascetics, scattered over with seats of Kusa grass and umbrellas of leaves and broken water-pots, and abounding with hundreds of jackals were seen along that path.(3,277).
UKT: More in the Wikipedia article
Go back Dandaka-forest-note-b
-- UKT 141103
English speakers has incorporated many foreign words into their language. A
famous example is <Juggernaut> meaning "unstoppable", obviously from India.
However, if we were to take out the Hindu Déva-gods and transcribe the idea in
plain Bur-Myan (Tib-Myan linguistic group), we get "one worship-able for the
creatures of the world", the
{lau:ka.nût}.
See UTM-PDMD279 and MLC PMD2006-437
From: Rath Yatra The Chariot Festival of Puri, India.htm 141103
Many believe that the custom of placing idols on grand chariots and pulling them is of Buddhist origin. Fa Hien, the Chinese historian, who visited India in the 5th century AD, had written about the chariot of Buddha being pulled along public roads.
When the British first observed the [Chariot Festival of Juggernaut] Rath Yatra in the 18th century, they were so amazed that they sent home shocking descriptions which gernaut', meaning "destructive force". This connotation may have originated from the occasional but accidental death of some devotees under the chariot wheels caused by the crowd and commotion.
The Skt-Dev जगन्नाथ
jagannatha [ gagan-nâtha ] can be transcribed
into Pal-Myan as a compound word,
{zag~ga.} 'awakened' (UHS-PMD0405) and
{na-hta.} 'worship able' or 'Buddha' -(UHS-PMD0513).
Presumably a Magadhi word
{na-hta.}
'worship able' is thought to be origin of Bur-Myan
{nût}, and has been supposed to be related to
«déva» a celestial being in Buddhism and Hinduism.
However, it is possible that the word is applicable
to anyone who must be worshipped out of respect or
even out of fear. We find a compound in Bur-Myan as
{nût-dé-wa}.
From Wikipedia: http://en.wikipedia.org/wiki/Jagannath 141103
Jagannath (or Jagannatha) meaning "Lord of the
Universe", is a deity worshipped by Hindus,
mainly in the Indian states of Odisha, Chhattisgarh,
West Bengal, Jharkhand,
Bihar, Assam, Manipur and Tripura [1] and by Hindus in Bangladesh. Jagannath is
considered a form of Vishnu [2] or his avatar Krishna by the Hindus. Jagannath is
worshipped as part of a triad on the "Ratnavedi" (jewelled platform) along with
his brother Balabhadra and sister Subhadra.
UKT 141103: I opine that Jagannath to be no other than deified human King Krishna, his brother, and his sister. These were worshipped by the original Tib-Bur speakers. Vishnu worshipping Hindu priests claimed that Krishna was an avatar of Vishnu. You will notice that the areas given above were once Buddhist, and Jagganath instead of standing for temporal power (as king), could very well be Buddha representing Wisdom and Guidance.
The icon of Jagannath is a carved and decorated wooden stump with large round eyes and with stumps as hands, with the conspicuous absence of legs. The worship procedures, practices, sacraments and rituals of Jagannath do not conform with those of classical Hinduism.[3] It is made of wood, which is an exception to common Hindu iconographic deities of metal or stone.[4] The origin and evolution of Jagannath worship, as well as iconography, is unclear and has been subject to intense academic debate.
Jagannath lacks a clear vedic reference and is also not a member of the traditional Dashavatara concept or the classical Hindu pantheon, [5] though in certain Oriya literary creations, Jagannath has been treated as the Ninth avatar, by substituting Buddha. [6]
Jagannath considered as a form of the Hindu Déva-God Vishnu, is non-sectarian [7][8][9] and has not been associated with any particular denomination of Hinduism in entirety, though there are several common aspects with Vaishnavism, Saivism, Shaktism, Smartism, as well as with Buddhism and Jainism.
The oldest and most famous Jagannath deity is established in Puri. The temple of Jagannath in Puri is regarded as one of the Char Dham (sacred Hindu pilgrimage places) in India. [10]
The most famous festival related to Jagannath is the Ratha yatra, where Jagannath, along with the other two associated deities, comes out of the Garbhagriha of the chief temple (Bada Deula). They are transported to the Gundicha Temple (located at a distance of nearly 3 kilometres (1.9 mi)), in three massive wooden chariots drawn by devotees. Coinciding with the Rath Yatra festival at Puri, similar processions are organized at Jagannath temples throughout the world.
William Bruton, the first English traveler to visit Puri and to see the Jagannath temple, made a certain counter-factual observation in 1633 that the image of Jagannatha "is in shape like a serpent, with seven heads" and the holy pagoda is "the mirror of all wickedness and idolatry". Thus, Jagannath became known to Europeans as a pagan divinity of monstrous form. To the Europeans, the iconography of Jagannatha remained a mystery from the time of Bruton's visit until the 19th century. Bernier visited Puri in 1667 and left the first reliable description of the Car Festival, but failed to give any account of the image.[53] Jean-Baptiste Tavernier later described in detail the priceless jewellery of Jagannatha, which however, he never saw.[53]
With the more enlightened views of the 19th century, the problem of the iconography of Jagannath became a fascinating field for speculation. After the British occupation of Odisha in 1803, the temple and its priests received special treatment from the East India Company, which decided to protect the institution for economic and political reasons. Europeans were still excluded from the great sanctuary and even General Alexander Cunningham, one of the doyens of Indian archaeology, had a rather vague knowledge of the appearance of the Puri images, chiefly based, it seems, on secondary sources. The restrictions imposed on non-Hindus did not prevent a number of scholars from observing the strange rites at Puri, which included the suspension of caste-rules during the Car Festival, nor from drawing conclusions concerning the origins of the cult of Jagannath. [6]
As noted by Jagannath cult researcher, O. M. Starza, [54] since the complex rites of the Brahmins had given Christian scholars a low opinion of Hinduism, they endeavored to explain the enlightened features of the Jagannath cult by suggesting that it originated in the noble religion of the Buddha. It was thought, for instance, that the temple of Puri occupied almost certainly the site of an earlier Buddhist shrine, without any real evidence to support this view; while General Alexander Cunningham's suggestions that the figure of Jagannath was derived from the Buddhist symbol of the triratna (or taurine) was accepted even by such authorities as the Sri Lankan Buddhist scholar Ananda Coomaraswamy.
In the Bhilsa Topes monuments, Alexander Cunningham has identified the Jagannath triad as the Buddhist triad. Cunningham argues that the following two points are sufficient to conclude in favour of the Buddhist triad: "the suspension of caste during the festival and the belief that the image contains the relics or bones of Krishna". In support of second point he says that "(it) is also not at all Brahmanical, it is eminently characteristic of Buddhism."[55] Cunningham also asserts that the Brahma Padartha/Mani (Divine Life material) is nothing but a Buddhist relic (Buddha's Tooth). [55]
Along the same lines, noted writers like W. W. Hunter,[56] A. Stirling, John Beames, N. K. Sahu in the book A History of Orissa, Harekrushna Mahatab in his History of Orissa, [57] and Mayadhar Mansingh in his The Saga of the Land of Jagannatha[58] opine that it is a Buddhist triad.
In fact, there is no historical evidence of worship of Jagannath at Puri prior to the 10th century, when Yayati Kesari was the ruler. The Buddhist King Indrabhuti's Jnanasiddhi mentions [6] about the place of Jagannath. Nilakantha Das has mentioned that the Savaras were worshipping the image of Jagannath made of neem wood in a place called Sambal (Samal, now in Talcher of Angul District) in Oddiyana, the kingdom of Indrabhuti, which was even prior to the rule of Yayati Kesari -I. Indrabhuti[59] has described Jagannath as Buddhist deity in Jnanasiddhi.
In the narrative by Indrabhuti, Jagannath was worshipped by the Savaras in one of the Budha Viharas. During the rule of King Sasanka and feudatory chief Madhav Raj-II, many anti-Buddhist campaigns were undertaken. Therefore, the Buddhist Jagannath was shifted before the arrival of Hieun-Tsang and destruction of the Puspagiri Vihar. In this period, Indrabhuti emerged as a worshipper of Jagannath in 717. There are various opinions about the place where the image of Jagannath was lying buried. The Madala panji (The Temple Chronicles) identifies this place with the village Gopali of Sonepur district of Odisha. The Madala panji records a legend of King Yayati recovering the wooden images of Jagannath from the Sonepur region, where they lay buried for over 144 years. Thereafter, King Yayati reconstructed the wooden images from Sonepur forest tribes.
The book Gyanasidhi written by Indrabhuti, as published from Baroda, has descriptions about Jagannath worshipped as Buddha.
Pranipatya jagannatham sarvajinabararcitam |
Sarvabuddhamayam siddhi – byapinam gaganopamam |
Sarvadam sarvasattwebhyah sarvajna vara vajrinam |
Bhaktyaham sarvabhaven kakshye tatsadhanam vajrinam |
"Jagannath is worshipped by the greatest Jainas, he is in the form the almighty
Buddha, full of wisdom and compared to the sky. He offers everything to all the
living beings. He is omniscient and best among the Bajjajanis. I offer my solemn
prayer to that Jagannatha with devotion and tell the way of his Sadhana".[60]
Many of the ancient poets of Odisha have also explained Jagannath as the form of
Buddha and worshipped as Baudhabatara (incarnation of The Buddha). ...
... The texts of the above prove that Jagannath was worshipped in Puri by the Oriyas as a form of Buddha from a long time. Jayadeva, in Gita Govinda also has described Buddha as one among the Dasavatara. Indrabhuti, the ancient king of Sambalaka (present Sambalpur district) of Oddiyan used to worship Jagannath as Buddha. [UKT ¶]
This culture also influenced Buddhism in Nepal and Tibet. That is how Buddha is also worshipped as Jagannath in Nepal.[66]
Anangavajja, the guru of Indrabhuti (Also described as Acharjya, Jogi, Jogiswara and Mahacharjya in the Tengur cannons). Pragyonpayabiniscayasidhi, written by Indrabhuti and published from Baroda also has description of Jagannath by Siddha Anangavajja.
Sada parahitascaiva carjayahkampyacetasa |parjyupasyo jagannatho guruh sarvarthasidhida dah |[67]
Go back Juggernaut-note-b
- UKT 151223
There are two special conjuncts in Skt-Dev which I am calling Pseudo-Kha and Pseudo-Za. They are formed as:
Pseudo-Kha : क ् ष --> क्ष
Pseudo-Za : ज ् ञ --> ज्ञ
{zña.} /zə. ɲa/
If you go by strictly Bur-Myan akshara rules,
both are not pronounceable because of the
viram. However, you will have pronounce them
in Skt-Dev, for which you will have to include
a schwa. These types of conjuncts are known in
Mon-Myan as
[don't
pronounce Mon-Myan from Romabama] or in
Bur-Myan as
{hswè:byæÑ:} 'aksharas with hangers-on'. For
these "hanging conjuncts", see
Fundamentals of Mon Speech & Script
(in Bur-Myan), by Naing Maung Toe,
p046 or pdf051/251, in Mon-Myan Language: Speech and Script
-
MonMyan-indx.htm >
MonMyan-NMgToe-Mon-Bur<Ô>
(link chk 160306)
Ya'pin
{ya.pïn.} : from
{ya.}/
{ý} we get
Nya'pin{Ña.pïn.} : similarly, from
{Ña.}/
{Ñ}, we should get
that leaves us with Nya'lé:hswè{ña.lé:hswè:}
from which we will get Pseudo-Za : ज ् ञ --> ज्ञ
Caveat: Don't shorten the foot of Nya'lé: otherwise you will end up with a vulgar implication.
Shown below are the first four
I ran into:
{na.hswè:},
{ma.hswè:},
{la.hswè:}, &
{wa.hswè:}.
. Now, I'll add
- the
If we were to go by this description, we
will have to call Pseudo-Kha
क्ष
{kSa.} as {ka.Sa.hswè:}, and Pseudo-Za ज्ञ
{zña.} as {za.ña.lé:hswè:}. What has been {ka.Ña.kri:hswè:} in Mon-Myan should
be called {ka.Ña.pïn.}.
Based on my recent understanding of
Bur-Myan Nya'gyi
{Ña.}, and its killed-form
{Ñ}, I have reclassified it as the Palatal
Approximant after moving
{ya.} &
{ý} to the Velar position. As it is, to be
consistent with
{ya.pïn.}, I will rename the process as
{Ña.pïn.}.
Go back Pseudo-Kha-Za-note-b
End of TIL file
