TIL

Practical Sanskrit Dictionary for Buddhists and Hindus

p101.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

Contents of this page

{za-tya.}
  p101c1
{za-na.}
{za-ma.}
{za-ya.}
{za-ra.}
  p101c2
{za-la.}
{zi.}
  p101c3
{zi}
{zi-wa.}

UKT notes : 
• Jamadagni - father of Parasurama {pa.þhyu: ra-ma.}
  Differentiate {pa.þhyu: ra-ma.} from {þi-ta ra.ma.} |
• Shibboleth the Killer: Speech divides: Script unites.
• Vedic names of Astrological houses

Contents of this page

{za-tya.} / {za-t~ya.}

p101c1

p101c1-b00/ p072-114 

• जात्य [ gãtya ]
- a. belonging to the family, caste, etc. of (--°); related; noble; genuine; native, original (svarita accent).
114) जात्य (p. 72) gaNtya belonging to the family, caste, etc. of (--°);

p101c1-b01/ p072-113

• जात्यन्ध [ gâti‿andha ]
- a. blind from birth: -badhira, a. du. blind and deaf by birth; -‿asva, m. thoroughbred horse; -‿utkarsha, m. (superiority of = ) higher caste.
113) जात्यन्ध (p. 72) gâti̮andha blind from birth:

Contents of this page

{za-na.}

p101c1-b02/ p072-097

• जान [ gãn-a ]
- n. origin, birth-place.
97) जानु (p. 72) gaNn-u knee.

p101c1-b03/ p072-111

• जानक [ gânaka ]
- m. descendant of [King] Ganaka; î, f. [Princess} Sîtâ: -nâtha, m. ep. of Râma.
111) जानक (p. 72) gânaka descendant of Ganaka;

p101c1-b04/ not online

• जानन्ति [ gânanti] 
Skt: जानन्ति [ gânanti] - m. N. of a teacher - Mac101c1
Skt: जानन्ति jānanti - v. they know - SpkSkt

p101c1-b05/ p072-110

• जानपद [ gãna-pada ]
- a. living in the country; relating to districts; referring to or meant for the country-people; m. countryman; subject: î, f. provincial expression; -padika, a. concerning a realm.
110) जानपद (p. 72) gaNna-pada living in the country;

See my note on Shibboleth the Killer
My motto: Speech (pronunciation) divides. Script (correct written spelling) unites.
Remember the Bible story of Shibboleth in Book of Judges, Chapter 12, 12:6 - which I will refer to as Shibboleth the Killer .

p101c1-b06

• [gân-i]
-- wife (-° a.).

p101c1-b07/ not online

• जानु [ gãn-u ]
-- (m.) n. knee.

p101c1-b08/ p072-096

• जानुक [ gânu-ka ]
- n. knee (gnly. --° a.); m. N.
96) जानुक (p. 72) gânu-ka knee (gnly. --° a.);

p101c1-b09/ p072-095

• जानुका [ gãn-ukâ ]
- f. bringing forth (ac.).
95) जानुका (p. 72) gaNn-ukâ bringing forth (ac.).

p101c1-b10/ p072-137

• जानुचलन [ gânu-kalana ]
- n. being tossed on any one's knees; -prakalana, n. id.; -daghná, a. (î) reaching to the knee: -‿ambhas, a. having water --.
137) जानुचलन (p. 72) gânu-kalana being tossed on any one's knees;

p101c1-b11/ p072-136

• जान्वस्थि [ gânu‿asthi ]
- n. shin-bone; -‿âkná, a. bending the knee.
136) जान्वस्थि (p. 72) gânu̮asthi shin-bone;

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{za-pa.}

p101c1-b12/ p072-135

• जाप [ gâp-a ]
- m. muttering; -aka, a. reciting in a low tone (--°); muttering prayers; m. priest who mutters prayers; -in, a. muttering, reciting in a low tone (--°); -ya, fp. to be muttered; n. muttered prayer.
135) जाप (p. 72) gâp-a muttering;

Contents of this page

{za-ba.}

p101c1-b13/ p072-134

• जाबाल [ gâbâlá ]
- m. met. descendant of Gabalâ, N.: pl. N. of a school; i, m. pat. descendant of Gabala, N.
134) जाबाल (p. 72) gâbâlá descendant of Gabalâ, N.: pl. N. of a school;

UKT 170803: For the name of a school, see Wikipedia:
- https://en.wikipedia.org/wiki/Jabala_Upanishad 170803
" जाबाल उपनिषत् «jabala upaniṣad» , is a minor Upanishad of Hinduism. The Sanskrit text is one of the 20 Sannyasa Upanishads, and is attached to the Shukla Yajurveda. The Jabala Upanishad is an ancient text, composed before 300 CE. "
See downloaded text Jabala Upanishad  by A A Ramanathan, non-dated in TIL HD-PDF and SD-PDF libraries:
- AARamanathan-JabalaUpanishad<Ô> / Bkp<Ô> (link chk 180611)
"Om! That (Brahman) is infinite, and this (universe) is infinite./ The infinite proceeds from the infinite./
(Then) taking the infinitude of the infinite (universe), / It remains as the infinite (Brahman) alone.//
"Om! Let there be Peace in me! / Let there be Peace in my environment!/
Let there be Peace in the forces that act on me!// "

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{za-ma.}

p101c1-b14/ p072-133

• जामदग्न [ gâmad-agná ]
- a. (&isharp;) coming from Gamadagni.
133) जामदग्न (p. 72) gâmad-agná (î) coming from Gamadagni.

See my note on Jamadagni जमदग्नि - father of Parasurama

p101c1-b15/ p072-132 

• जामदग्नेय [ gâmadagn-eya ]
- m. descendant of Gamadagni; -ya, m. pat. id., N.; relating etc. to Gamadagni or Gâmadagnya; -yâyi-ta, (den. pp.) n. slaughter after the manner of Parasurâma.
132) जामदग्नेय (p. 72) gâmadagn-eya descendant of Gamadagni;

p101c1-b16/ not online

• जामातृ [ gã-mâtri]
-- m. (having an agnate mother, i.e. a mother-in-law), son-in-law; brother-in-law (sister's husband); -ka , m. son-in-law ; -tva , n. condition of a son-in-law. 

ag·nate adj. ¹. Related on or descended from the father's or male side. ². Coming from a common source; akin. n. ¹. A relative on the father's or male side only.

p101c1-b17/ p072-131

• जामि [ gâ-mí ]
- a. consanguineous (brother or sister), related, allied, own: du. pl. brother(s) and sister(s): î, f. (C.) female relation, esp. daughter-in-law; sts. sister; n. í, consanguinity; sameness; repetition, tautology (gr.).
131) जामि (p. 72) gâ-mí consanguineous (brother or sister), related, allied, own:

p101c1-b18/ p072-130

• जामित्र [ gâmitra ]
- n. (dia/metron) the seventh astrological mansion.
130) जामित्र (p. 72) gâmitra (dia/metron) the seventh astrological mansion.

UKT 141108: There are 12 points of interest for each person:
1. Self - personal health, physical appearance
2. Livelihood - income
3. Friendship
4. Home - Parents, residence, etc.
The seventh is the House of Marriage - जामित्र jamitra
See my notes on Vedic names of astrological houses

p101c1-b19/ p072-129

• जामित्व [ gâmi-tvá ]
- n. relationship.
129) जामित्व (p. 72) gâmi-tvá relationship.

p101c1-b20/ p072-277

• जाम्बुक [ gâmbuka ]
- a. coming from the jackal.
277) जाम्बुक (p. 72) gâmbuka coming from the jackal.

p101c1-b21/ p072-128

• जाम्बूनद [ gâmbû-nada ]
- a. coming from the river Gambû; n. kind of gold; gold ornament: -maya, a. (î) golden.
128) जाम्बूनद (p. 72) gâmbû-nada coming from the river Gambû;

Contents of this page

{za-ya.}

p101c1-b22/ not online

• जाय [ga-ya]
-- pr. st. of √gan

p101c1-b23/ p072-127

• जायक [ *gâya-ka ]
- n. kind of fragrant wood.
127) जायक (p. 72) gâya-ka fragrant wood.

p101c1-b24/ p072-126

• जाया [ gâ-yã ]
- f. wife, spouse: -tva, n. wifehood.
126) जाया (p. 72) gâ-yaN wife, spouse:

p101c1-b25/ p072-125

• जायिन् [ gây-in ]
- a. conquering (--°); -ú, a. victorious.
125) जायिन् (p. 72) gây-in conquering (--°); -ú, a. victorious.

Contents of this page

{za-ra.}

p101c1-b26/ p072-124

• जार [ gâr-á ]
- m. lover; paramour, adulterer.
124) जार (p. 72) gâr-á lover;

p101c1-b27/ p072-153

• जारगर्भ [ gâra-garbha ]
- m. child by a paramour; â, a. f. pregnant by a paramour; -ghnî, a. f. killing her paramour; -ga, -gâta, -gâtaka, a. begotten by a paramour; -tâ, f. adultery with (--°).
153) जारगर्भ (p. 72) gâra-garbha child by a paramour; â, a. f. pregnant by a paramour; -ghnî, a.f. killing her paramour; -ga, -gâta, -gâtaka, a. begotten by a paramour; -tâ, f. adultery with (--°).

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p101c2

p101c2-b01/ p072-152

• जारिणी [ gâr-ín-î ]
- a. f. having a paramour.
152) जारिणी (p. 72) gâr-ín-î having a paramour.

p101c2-b02

• [ gârya-ka]
-- m. kind of animal

Contents of this page

{za-la.}

p101c2-b03/ p072-151

• जाल [ ¹. gãla ]
- n. net; chain armour; wire helmet; lattice; network, dense mass; multitude; cluster; lion's mane; web-membrane (between the fingers or toes of divine beings or extraordinary men); fraud, magic, illusion.
151) जाल (p. 72) 1. gaNla net; chain armour;

p101c2-b04/ p072-150

• जाल [ ². gâl-a ]
- a. watery.
150) जाल (p. 72) 2. gâl-a watery.

p101c2-b05/ p072-149

• जालक [ gâla-ká ]
- n. net; web; lattice; cluster of buds; multitude; -kâra, m. spider: -ka, m. id.; -gavâksha, m. lattice window; -m dhara, n. N. of a locality; -pâda, m. web footed bird; N. of a magician; -pâsa, m. single thread of a web; -pura, n. N. of a city; -bandha, m. snare, gin; -mâlâ, f. net; -vat, a. having a net; furnished with lattices.
149) जालक (p. 72) gâla-ká net; web; lattice; cluster of buds; multitude;

p101c2-b06

• [ gâla‿aksha]
-- lattice window 

p101c2-b07/ p072-148

• जालाय [ gâlâ-ya ]
- den. Â. represent a net.
148) जालाय (p. 72) gâlâ-ya Â. represent a net.

p101c2-b08/ p072-147

• जालिक [ gâl-ika ]
- m. bird-catcher.
147) जालिक (p. 72) gâl-ika bird-catcher.

p101c2-b09/ p072-146

• जालिका [ gâl-ikâ ]
- f. net, snare; multitude.
146) जालिका (p. 72) gâl-ikâ net, snare; multitude.

p101c2-b10/ p072-145

• जालोद्गीर्ण [ gâla‿udgîrna ]
- pp. issuing from the lattices.
145) जालोद्गीर्ण (p. 72) gâla̮udgîrna issuing from the lattices.

p101c2-b11

• [ gâlora]
-- m. N. of an Agrahára 

UKT170803: अग्रहार «agra-hâra» - m. land-grant to Brâhmans - Macp003c3

p101c2-b12/ p072-144

• जाल्म [ gâlmá ]
- a. (î) contemptible, base; m. villain, wretch.
144) जाल्म (p. 72) gâlmá (î) contemptible, base;

p101c2-b13

• [ gâsata ]
-- m. N.

p101c2-b14/ p072-143

• जास्पति [ gã-s-pati ]
- m. paterfamilias.
143) जास्पति (p. 72) gaN-s-pati paterfamilias.

p101c2-b15/ p072-142

• जान्हव [ gâhnava ]
- m. descendant of Gahnu, pat. of various men: î, f. the Ganges (daughter of Gahnu).
142) जान्हव (p. 72) gâhnava descendant of Gahnu, pat. of various men: î, f. the Ganges (daughter of Gahnu).

See Wikipedia: https://en.wikipedia.org/wiki/Jahnu 170803
"Rishi Jahnu appears in the story of the Ganges and Bhagiratha. When the Ganges came to earth after being released from Lord Shiva's locks, her torrential waters wreaked havoc with Jahnu's fields and penance. Angered by this, the great sage drank up all of the Ganges' waters to punish her."

p101c2-b16/ p072-141

• जान्हवीय [ gâhnav-îya ]
- a. relating to the Ganges.
141) जान्हवीय (p. 72) gâhnav-îya relating to the Ganges.

Contents of this page

{zi.}

p101c2-b17

• GI, I. P. gáya, (Â. chiefly with parâ and vi) win, capture; vanquish, conquer; overcome (in battle, lawsuit, or play); surpass; subdue, master (passions, disease); slake (thirst); win form (2 ac.); be victorious (in play); worst (in a lwsuit); pr. gayati, impv. gay-atu, or pp. n. with in. long live-! cs. gâpaya,

cut#1
cause to win (2ac.); des. gígîsha, P. Â. desire to win, obtain, or conquer; be eager for prey. ava, take away from; deprive of; conquer; reconquer. â, win, acquire. ud, id.; conquer. nis, gain; overcome, vanquish; surpass: pp. nirgita, due (interest.) vi-nis,

cut#2
id. parâ, (gnly. Â.) overcome, vanquish, defeat; lose, be deprived of; succumb: pp. worsted, defeated, overcome; overwhelmed by (-°). vi, gnly. Â. win; conquer; vanquish, defeat; surpass; control; be victorious; conquer in battle with (in.); impv. and pr. = long live - l des. strive for victory. sam, gain; overpower; subdue.

p101c2-b18/ p072-140

• जिगमिषु [ gi-gam-i-shu ]
- (des.) a. about to go.
140) जिगमिषु (p. 72) gi-gam-i-shu about to go.

p101c2-b19/ p072-139

• जिगीषा [ gi-gî-shã ]
- (des.) f. wish to obtain, expectation; desire to conquer, ambition; -shú, a. desirous to obtain, conquer, or excel; ambitious: -tâ, f. emulation, ambition.
139) जिगीषा (p. 72) gi-gî-shaN wish to obtain, expectation;

p101c2-b20/ p072-138

• जिघत्सा [ gi-ghat-sâ ]
- f. desire or intention to eat; hunger; -sú, a. desirous of eating (ac.).
138) जिघत्सा (p. 72) gi-ghat-sâ desire or intention to eat; hunger;

p101c2-b21/ p072-123

• जिघांसा [ gi-ghâm-sâ ]
- f. intention to slay (√han); -s-in, a. wishing to kill (--°); -su, a. intending to slay or destroy (ac., --°).
123) जिघांसा (p. 72) gi-ghâm-sâ intention to slay (√han); -s-in, a. wishing to kill (--°); -su, a. intending to slay or destroy (ac., --°).

p101c2-b22/ p072-171

• जिघृक्षा [ gi-ghrik-shâ ]
- f. desire to seize; -shu, a. intending to seize (ac., --°); -draw (water).
171) जिघृक्षा (p. 72) gi-ghrik-shâ desire to seize;

p101c2-b23/ p072-170

• जिघ्नते [ gi-ghn-a-te ]
- v. √han.
170) जिघ्नते (p. 72) gi-ghn-a-te √han.

p101c2-b24

• [ giṅgî]
-- f. a plant 

Contents of this page

p101c3

p101c3-b00/ p072-169

• जिजीविषा [ gi-gîv-i-shâ ]
- f. desire to live; -shu, a. wishing to live.
169) जिजीविषा (p. 72) gi-gîv-i-shâ desire to live;

p101c3-b01/ p072-168

• जिज्ञासन [ gi-gñâ-s-ana ]
- n. wish to know; examination; -sâ, f. id.; investigation; -su, a. wishing to know or test, examining.
168) जिज्ञासन (p. 72) gi-gñâ-s-ana wish to know; examination;

p101c3-b02/ p072-167

• जित् [ gi-t ]
- a. conquering; gaining (--°).
167) जित् (p. 72) gi-t conquering;

p101c3-b03/ p072-166

• जितश्रम [ gita-srama ]
= ज ि त श ् र म
- a. (overcoming = ) inured to fatigue; practised in (lc.).
166) जितश्रम (p. 72) gita-srama (overcoming=) inured to fatigue;

p101c3-b04/ p072-165

• जिताक्ष [ gita‿aksha ]
- a. having subdued his senses; -‿akshara, a. having mastered writing, writing with ease; -‿âtman, a. self-controlled; -‿apsaras, a. surpassing the Apsarases.
165) जिताक्ष (p. 72) gita̮aksha having subdued his senses;

p101c3-b05/ p072-164

• जिति [ gí-ti ]
- f. acquisition; victory.
164) जिति (p. 72) gí-ti acquisition;

p101c3-b06/ p072-163

• जितेन्द्रिय [ gita‿indriya ]
- a. having the passions subdued: -tva, n. subjection of the passions.
163) जितेन्द्रिय (p. 72) gita̮indriya having the passions subdued:

p101c3-b07/ p072-162

• जित्वर [ gi-t-vara ]
- a. victorious; conquering (--°).
162) जित्वर (p. 72) gi-t-vara victorious;

p101c3-b08/ p072-180

• जिन [ gi-na ]
- m. (overcomer), a Buddha; a Jain saint; ep. of Vishnu: -rakshita, m. N.; -sâsana, n. Buddha's doctrine.
180) जिन (p. 72) gi-na (overcomer), a Buddha;

p101c3-b09/ p072-179

• जिनेन्द्र [ gina‿indra ]
- m. lord of the Ginas, Buddha.
179) जिनेन्द्र (p. 72) gina̮indra lord of the Ginas, Buddha.

p101c3-b10

• [ gindu-râga]
-- m. N.

p101c3-b11

• [ ginv ],
- (V.) I. P. (Â.)  gínva  V.P.  gi-nó-ti (only with pra ) stir, hasten ; quicken, stimulate; help, further, pra , quicken  

p101c3-b12/ p072-178

• जिव्रि [ gí-vri ]
- a. decrepit, old.
178) जिव्रि (p. 72) gí-vri decrepit, old.

p101c3-b13/ p072-161

• जिष्णु [ gi-shnú ]
- a. victorious, superior; excelling (ac.); m. N.
161) जिष्णु (p. 72) gi-shnú victorious, superior;

p101c3-b14/ p072-160

• जिहासु [ gi-hâ-su ]
- a. wishing to quit (ac.).
160) जिहासु (p. 72) gi-hâ-su wishing to quit (ac.).

p101c3-b15/ p072-159

• जिहीर्षु [ gi-hîr-shu ]
- a. wishing to bring (ac.); wishing to take away, carry off, or remove.
159) जिहीर्षु (p. 72) gi-hîr-shu wishing to bring (ac.);

p101c3-b16/ p072-158

• जिह्म [ gihmá ]
- a. slanting, oblique; crooked; squinting; fallacious; deceitful, dishonest; slow; n. dishonesty, duplicity.
158) जिह्म (p. 72) gihmá slanting, oblique;

p101c3-b17/ p072-157

• जिह्मग [ gihma-ga ]
- a. moving in curves (snake); m. snake; -gati, a. id.; -tâ, f. crookedness, duplicity; -s&isharp;, a. lying on the side.
157) जिह्मग (p. 72) gihma-ga moving in curves (snake);

p101c3-b18/ p072-156

• जिह्मित [ gihm-ita ]
- pp. bent, winding; veiled.
156) जिह्मित (p. 72) gihm-ita bent, winding;

p101c3-b19/ p072-155

• जिह्वा [ gi-hvã ]
- f. [ caller: √hve ] tongue.
155) जिह्वा (p. 72) gi-hvaN [caller: √hve] tongue.

p101c3-b20/ p072-154

• जिह्वाग्र [ gihvâ‿agra ]
- n. tip of the tongue; -mûlîya, a. belonging to the root of the tongue (certain letters); -laulya, n. voracity.
154) जिह्वाग्र (p. 72) gihvâ̮agra tip of the tongue;

Contents of this page

{zi}

p101c3-b21/ not online

• जीत [ gî-tá]
-- pp. of √gyâ

p101c3-b22/ p072-188

• जीन [ gîna ]
- n. [(a)g-îna, goat-skin, cp. agína ] leathern bag.
188) जीन (p. 72) gîna [(a)g-îna, goat-skin, cp. agína] leathern bag.

p101c3-b23/ p072-187

• जीमूत [ gîm&usharp;ta ]
- m. thunder-cloud; -ketu, m. N. of a prince of fairies; -vâhana, m. N.; -svana, m. thunder.
187) जीमूत (p. 72) gîmuNta thunder-cloud;

p101c3-b24/ p072-186

• जीर [ gî-rá ]
- a. swift, active; urging, stimulating.
186) जीर (p. 72) gî-rá swift, active;

p101c3-b25/ p072-185

• जीरदानु [ gîrá-dânu ]
- a. dropping swiftly, flowing abundantly.
185) जीरदानु (p. 72) gîrá-dânu dropping swiftly, flowing abundantly. 

p101c3-26/ not online

• जीर्ण [ gîr-na ]
- pp. of √grî; n. decrepitude, old age; digestion: -tâ, f. old age; -tva, n. id.; -visha, m. N. of a snake charmer; -sakti, f. power of digesting (lc.); -sata-khandamaya, a. (î) consisting of a thousand worn out pieces; -‿âmaya-gvara, m. slow fever.
 

p101c3-b27/ p072-183

• जीर्णि [ g&isharp;rn-i ]
- a. decrepit.
183) जीर्णि (p. 72) gîrn-i decrepit.

p101c3-b28/ p072-182

• जील [ gîla ]
- m. [ (a)g-îla, goat-skin ] leathern pouch.
182) जील (p. 72) gîla [(a)g-îla, goat-skin] leathern pouch.

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{zi-wa.}

p101c3-b29

• I. P. (Â.) giva, live, be or remain alive; return to life (±punar); live on, maintain oneself by (in.) impc. long life to you! pr. pt. gîvat, living, alive, gîvan gakkhati, goes on lving, remains alive: pp. gîvita, living, alive (rare in this sense); cs. gîváya, P. (Â.) cause to live, revive; save or spare the life of; maintain, bring up; wish long life to: pp. gîvita, revived; des. gigîvisha, P. (Â.) wish to live; seek a livelihood, try to maintain oneself (by, in.). ati, survive; live better than (ac.). anu, live like (ac.); live for, be devoted to (ac.)_; live upon, be maintained by (ac.); cs. revive. â, exist by; use. ud, return to life; cs. revive. prati‿ud, return to life; pp. revived; cs. revive. upa, maintain oneself; live on or be dependent on; make use of, practise: vrittim-, gain one's livelihood; gd. upagîvya, in dependence on, on account of (ac.); cs. make use of, exploit. sam, live; return to life; cs. revive; keep alive, support.

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UKT notes

Jamadagni - father of Parasurama

-- UKT 141108, 170803:

The socalled "Hindu" epic Ramayana is of great importance in the cultures of South-East Asian countries, including Myanmarpré. The peoples of these countries are mainly non-Hindu. However most of people in Myanmarpré are not aware that there are two distinct personalities who are differentiated as {pa.þhyu: ra-ma.} from {þi-ta ra.ma.}

Based on my study, I have come to the conclusion - tentatively - that they are different ethnicity and also of language. {pa.þhyu: ra-ma.} is IE (Indo-European) speaking a sibilant rhotic language, Sanskrit, and {þi-ta ra.ma.} a thibilant non-rhotic dialect of Tib-Bur (Tibeto-Burman) the languages of indigenous population before th IE  incursion into India through the north-west. The two groups of people were mortal enemies. However, when they met, {pa.þhyu: ra-ma.} decided to give way to the younger {þi-ta ra.ma.}. The Hindu grab-god priests then make up the story of reincarnation of their Déva-god Vishnu:  {pa.þhyu: ra-ma.} as the Sixth Incarnation and {þi-ta ra.ma.} as the Seventh.

I could stomach these stories until I come across Gautama Buddha being made into the Ninth incarnation of Vishnu. From that time onwards, I came to regard the Brahmana-Poannar {braah~ma.Na. poaN~Na:}, and Shaivite-Poannar {þi-wa. poaN~Na:} priests as grab-gods, who would incorporate any and all divinities of the Tib-Bur speaking peoples of ancient India, and classed Tib-Bur themselves as Servants & Slaves -- the Sudras . As for themselves, they claimed to be the Chosen to be served by everyone else including the kings and agriculturists (including merchants and craftsmen).

From Wikipedia: http://en.wikipedia.org/wiki/Jamadagni 120227

Jamadagni (or Jamdagni, Skt: जमदग्नि) is one of the Saptarishis (Seven Great Sages Rishi) in the seventh, i.e. the present Manvantara. [1] He was a descendant of the sage Bhrigu, {Ba.gu. ra.þé.}*, one of the Prajapatis created by Brahma, the God of Creation. Jamadagni has five children with wife Renuka, the youngest of whom was Parashurama, an avatar of Lord Vishnu.

*Bhrigu = {Ba.gu} from equivalents of Pali to Skt names by Maurice Walshe (2005) translation of Digha Nikaya - see note in - https://en.wikipedia.org/wiki/Angiras_(sage) 170618

UKT: More in the Wikipedia article

http://www.telugubhakti.com/telugupages/Sages/Jamadagni.htm 120227
UKT 120227: The story is told in a very entertaining manner. I am giving here only my edited excerpt. It is a story about the first two castes, the ब्राह्मण «brāhmaṇa» 'the intelligentsia or literati' and the क्षत्रिय «ksatriya» 'the rulers and military', and about a Hindu ऋषि « ṛṣi » {I.þi.} who should be considered as a {poaN~Na: ra.þé} who can marry. This is in contrast to a Myanmar Buddhist  {ra.þé.} who would not marry. In the following story the term <sage> stands for a ऋषि «ṛṣi» {I.þi.}.

UKT 141108: the common name of ऋ as "vocalic R" is very misleading and the reader takes it to be a consonant similar to English R. It is not a consonant. It is a vowel, and I propose that it be called "rhotic vowel".

The lineage of Bhrigu:

The lineage of sage Bhrigu [ ब्राह्मण «brāhmaṇa» ] is indeed illustrious: [Bhrigu] > Chyavana > Jamadagni > Parasurama etc.

[The marriage of a ब्राह्मण «brāhmaṇa» man and क्षत्रिय «ksatriya » woman]

... When sage Rucheeka [a son of Chyavana] approached King Gadhi for the hand of [his daughter Princess] Satyavathi, the king put a condition to the sage, that he would give his daughter in marriage if the sage gives him a thousand horses white in body color but with dark ears. ... ... sage Rucheeka accepted the challenge and prayed to [Deva] Varuna, who obliged the sage readily. Thus [a ब्राह्मण «brāhmaṇa» and a क्षत्रिय «ksatriya» got married].

Birth of Jamadagni

Sage Rucheeka took his wife [Princess] Satyavathi and went [home] to his ashram. When Satyavathi wanted children, sage Rucheeka told her that he would create a divine rice pudding, which would give her a child. Satyavathi requested her husband to help her mother too ([Queen] Gadhi did not have a son and the life and marriage is considered incomplete without a male child). So, Rucheeka meditated on Para Brahma (The Ultimate Principle) and created two vessels with divine rice preparation. He showed her the two vessels and told her that one of them is brahmyam (full of the brahminic energies, Satva guna) and the second Kshatram (full of the fighting warrior clan’s energies, rajo guna). He tells her that after bath, she and her mother should hug a fig tree and an Aswattha tree respectively and then they should consume the respective rice puddings.

However, ... the two vessels got interchanged and Satyavathi ate the pudding bearing kshatriya energies and her mother the brahminic one. There is another variant to the story that the mother ... interchanged the vessels deliberately because she felt that Sage Rucheeka would give the ‘better’ child to his own wife. ... [Sage] Rucheeka saw with his divine vision about the mix up and told his wife that she was bearing a ... kshatriya foetus in her womb and not a brahminic one. Satyavathi was saddened and prayed to her husband to prevent the calamity through his yogic powers. He agreed and with his yogic powers transferred the change to his grandson (to the next generation).

... ... ...

Thus a brahminic sage Jamadagni was born to Rucheeka and the kshatriya energies took shape when Jamadagni got a son [Parashu] Rama [aka Bhargava Rama] in due course of time. ... [Parashu Rama carries ] a divine Axe as his weapon.

[Princess] Satyavathi’s mother [the queen] gave birth to a wonderful child who was full of brahma teja (satvik qualities). Thus, though born as a [क्षत्रिय «ksatriya»] king, Kusika’s grandson, variously known as Gadheya, Kausika and Viswamitra became world famous for his qualities as a Brahmarshi. ...

The curse of Sun God

Jamadagni married Renuka and was leading a happy married life. ... Once he went to the bank of river Narmada along with his wife Renuka and as fate would have it, felt the desire to have [sex] ...with her [there and then] in the day time. Since the area was uninhabited, the sage felt that there is no problem for his privacy. [However] ... the Sun God (who is also called as Karma Sakshi, the witness to all our actions [in daytime] ) came in human form as a Brahmin and told the sage that what [he is doing is not right] ...

[The wife] Renuka felt shy at the sight of a brahmin as she was naked ... The sage was angry at the interruption ... [because it is not right to interrupt a person in sleep, while eating, having sex, and other natural functions] and cursed Sun God to be afflicted by Rahu ... The Sun God in turn cursed the sage to meet humiliation and death at the hands of a king [or] king’s sons. It [was due to this that] led to Parasu Rama [to become the enemy of] the kshatriya kings ... [UKT ¶]

Sage Jamadagni gave a further curse to Sun God that he will be considered as a Paapi (malefic) {pa-pa. groh} [In Vedic astrology and Bur-Myan {ma.ha-Boat} astrology the Sun is considered to be a malefic.] Lord Brahma [had to intervene in the quarrel between a Brahmin sage and a Deva]. [Lord Brahma] modified the curses ... so that the splendor of Sun God is unaffected (except temporarily ... [at eclipses ] ... .

The beheading of Renuka and her coming back to life

In course of time, Jamadagni and Renuka got five sons ... It was the habit of Renuka ... [to fetch water in an unbaked mud pot which holds water as long as she was 'chaste' . However one day she saw a divine youth with whom she became infatuated. That thought made her unchaste, and the unbaked pot would no longer hold water] ... Jamadagni saw with his divine sight what happened and asked his sons to behead her [their mother] as punishment. ... The first four sons refused ... [but] the youngest one, [Parashu] Rama obeyed the father’s command and killed his mother and again at the father’s command his brothers too for the sin of disobeying their father’s command. ... Jamadagni was pleased with the obedience of [Parashu] Rama and offered him a boon. [Parashu] Rama asked his father to bring back his mother and brothers to life and the sage obliged. That was the power of the sages in those ages! ...

The death of Jamadagni

The mighty king Kartaviryarjuna of Haihaya clan was born with two short and weak hands. The cause of that deformity is another interesting story. Sudarsana Chakra [the disc weapon of Vishnu] became rather proud of his own powers once and [Lord] Vishnu cursed Sudarsana to take birth as a human with weak hands.

When Sudarsana  [the personified disc weapon of Vishnu] realized his error (that is the benefit of a curse, to show the ego its error, thus the curses were meant as boons indirectly) [UKT: who was it that became a cripple? - Vishnu or his weapon] Vishnu as cripple but became a great devotee of Sri Dattatreya (the wonderful form of the Trinity in One) and got many boons from Him. He became one of the mightiest kings on earth and punished the mighty Ravana once and Ravana’s grandfather Pulastya had to visit Kartavirya and intercede on Ravana’s behalf. One of the boons that Kartavirya got was that when the end comes (anything which has a beginning has to have an end), it should be in the hands of a worthy opponent. To fulfill that boon and as promised to Sudarsana, [Lord] Vishnu took birth as Parasurama to Jamadagni. ... 

Jamadagni had a Kamadhenu [wish-giving cow which would give anything - not only milk] named Surabhi ... [At one time] King Kartaviryarjuna visited the ashram of sage Jamadagni along with his retinue (it was the custom of the kings to go hunting and visit the ashrams of various sages who were living in the forest). ... The king was impressed [with the cow] and requested the sage to give [it] ... to him. The sage refused. The king was angry and ... killed the sage Jamadagni [at which the cow disappeared]

Renuka [the wife - now the widow] wanted to accompany [her husband] ... on the funeral pyre. Sage Bhrigu (grandfather of Jamadagni) stopped her and brought her back to life along with the Sage Jamadagni.

Parasurama [the son] was very angry ... killed the king Kartaviryarjuna in battle ... . When Parasurama ... [told his father about it], the sage told him that it was wrong to kill the king of the land ... exposing the kingdom to anarchy is a sin) and asked his son to go for tirthayatra (a visit to sacred places) for an year to achieve purification. Obeying the order of his father, Parasurama set off on a pilgrimage. Seizing this opportunity, the sons of Kartaviryarjuna killed Jamadagni. Renuka called out to her divine son twenty one times to protect his father. As per the destiny and as per Sun God’s curse, the mother’s calls to her son went unanswered and the sage Jamadagni met his end. ...

UKT: More in the article.

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Shibboleth the Killer

UKT 160310, 170803:

As a joke I usually ask my Bur-Myan Buddhist students where Gautama Buddha was born and died. Their usual answer is Nepal and India the present-day geo-political units. I would then retort "So you are worshipping a Kala'paya " - purposely mispronouncing {ku.la:} 'relative' as {ka.la:} 'black'. Almost all become angry at such an insult.

Remember the syllable {ku.} is close-back vowel, whilst {ka.} is open-front. Because of which they carry the exact meaning of each other. The first is "endearing": the second is "insulting".

My motto: Speech (pronunciation) divides. Script (correct written spelling) unites.
Remember the Bible story of Shibboleth in Book of Judges, Chapter 12, 12:6 - which I will refer to as Shibboleth the Killer .
See Wikipedia: https://en.wikipedia.org/wiki/Shibboleth 170803

I have a ready remedy. I explain that the words Nepal & India refer to the present-day geo-political units. Buddha was a resident of Magadha Mahājanapada {ma.ha-za.na.pa.da.} महाजनपद 'the foot-hold of a group of peoples sharing almost the same cultural values and language root - Tibeto-Burman - living in areas of north-eastern India stretching to Tagaung and Pagan in northern Myanmarpré. And if time permits, I explain the story of King Abhiraja and compare it to the Battle of the Ten Kings «dāśarājñá» - a battle alluded to in the Rigveda (Book 7, hymns 18, 33 and 83.4-8). See: https://en.wikipedia.org/wiki/Battle_of_the_Ten_Kings 160310. And also to the well-known story of how the relatives of the Buddha had to flee the wrath of Prince Vidudabha of Kosala kingdom who dethroned his father King Pasenadi. I emphasize that the Magadha language must have taken a foothold in Myanmarpré long before the time of the Buddha, and that what we are using is actually Magadhi and not Pali from Sri Lanka. I conjecture that Myanmar script was not derived from a southern Indian script, but is as ancient as the Asokan script.

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The Different Vedic Names of Astrological Houses

-- UKT 141108: There are 12 points of interest for each person:
1. Self, 2. Livelihood, 3. Friendship, 4. Home, ... 
The seventh is the House of Marriage - जामित्र jamitra

Refer to:
• http://www.psychicguild.com/houses/astrology.htm 120227
• http://www.barbarapijan.com/bpa/Bhava/bhava_nama_karaka_adhipati.htm 120227
• 3. Pyinnya'pé Paung'choat by Karlarsan (in Bur-Myan & Pali-Myan), 2006.
Note: By mentioning his work, I pay my respect to my late personal friend Saya Karlarsan.
UKT: I have highlighted those terms that are used by Bur-Myan astrologers -- 120227

01. • Bhava Lagna, Kalpa, Tanu, Udaya, Vilagna
       ¤ Tanu = kalpa - atmasthana : body, personality
02. • Artha, Dhana, Nyana, Swa, Vak, Vitta
      ¤ dhana = kutumba -sva - vitta - vaksthana - koza : wealth, knowledge
03. • Dhairya, Dushchikya, Sahodara, Veerya, Vikrama
      ¤ Sahaja = Krama - Vikrama - Parākrama - Duschikya - Sahottha - Yodha : siblings, comrades

04. • Ambu, Geha, Hibuka, Jala, Matru, Rasatala, Sukha, Vidya, Vriddhi
 &10sp;    ¤ Sukha = Bandhu - Ambu - Hibuka - Paataala - Surid - Suhrida
         - Griha - Matripadma - rasAtala - vezman : happiness, mother
05. • Deva, Dhee, Nandana, Panchaka, Pitru, Putra, Santana
      ¤ suta = Putra - Santana - Buddhi - Mantra : children, genius
06. • Bhaya, Ripu, Roga, Shashta, Shastra, Shatru
      ¤ ripu = Roga , Vyadhi, Satkona, Satru, Satrurugriha, kSata, zatru : enemy, argument

07. • Asta, Dyuna, Gamana, Jamitra, Kama, Saptama
      ¤ java = Jaya - Yuvati = Kalatra - Bharya - Punya - Marga - Jamitra - Kaama
         - Madana - Patni - Smara - Dyuna : spouse, union
08. • Mrityu, Parabhava, Rana, Randhra, Vinasha
      ¤ mrityu = Ayur - Niryana - Marana : death, rebirth
09. • Dharma, Nava, Shubha, Tapu
      ¤ dharma = Daivata - Bhaagya - Acharya - Pithru - Pitru-kshetra : religion, father

10. • Aspdad, Gnana, Karma, Kha, Madhya Lagna, Meshurana, Vyapara
      ¤ karma = Mana - Vyapara - Vyoman - Agna - Meshurana - Ambara - Kha : law, respect
11. • Aya, Labh, Upantya
      ¤ labha = aya - prapti - vriddhi : gain, network
12. • Antya, Dwadashaka, Rina, Vyaya
     ¤ vyaya : loss, return

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