p104-2.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
{Ta.}
p104-2c1
{Ta.ka.}
{Ta.nga.}
: Kin'si coda
{Tïn~}
p104-2c2
{Ta.la.}
{Ta.þa.}
{Ti.}
p104-2c3
{Tu.}
UKT notes :
• takki-vimamsi
- One of the three epistemological groups - rationalists and
metaphysicians (takki-vimamsi) , and traditionalists (anussavika
), and Buddhists. Gautama Buddha claims direct
personal knowledge (janam janami, passam
passami). He invites others to find the truth (attanava janeyyatha).
e·pis·te·mol·o·gy n. 1. The branch of philosophy that studies the nature of knowledge, its presuppositions and foundations, and its extent and validity. -- AHTD
{Ta.}
{Ta.ka.}
p104-2c1-b00/ p073-033
• टक्क [ takka ]
= ट क ् क -->
{Tak~ka.}
- m. miser.
33)
p104-2c1-b01/ p073-032
• टक्कदेश [ takka-desa ]
- n. country of the Takkas.
32)
p104-2c1-b02/ p073-031
• टक्करा
[ takkarâ ]
- f. blow on the head.
31)
p104-2c1-b03
• [takki-buddha]
-- m. N.
See my note on takki-vimamsi
{Ta.nga.}
: Kin'si coda
{Tïn~}
p104-2c1-b04/ not online
•
[ taṅka]
- chisel; mattock; a coin; a weight (= 4 mâshâs); N. of a caste or people;
i-kâ , f. chisel.
p104-2c1-b05/ p073-030
• टङ्कण
[ taṅkana ]
Skt: टङ्कण
[ taṅkana ]
- m. borax - Mac104c1
30)
Pal:
{Tïn~ka.Na.} - UHS PMD0423
UKT from UHS: - m. borax
UKT 170807: See how borax was used by the ancients in:
- https://en.wikipedia.org/wiki/Borax 180612
"The word tincal or tincar , refers to crude borax, before it is purified, as mined from lake deposits in Tibet, Persia, and other parts of Asia. The word was adopted in the 17th century from Malay tingkal and from Urdu/Persian/Arabic تنکار ; thus the two forms in English. These all appear to be related to the Sanskrit टांकण ṭānkaṇa. [12]"
p104-2c1-b06/ p073-029
• टङ्कय
[ taṅka-ya ]
- den. P. cover up. ud, pp. uttaṅkita, stamped, marked, with (--°).
29)
p104-2c2-b00/ p073-028
• टंकार
[ tam-kâra ]
- m. yell, cry; twang, sound:
-rava, m. id.
28)
p104-2c2-b01/ p073-027
• टंकारित
[ tam-kârita ]
- n. humming; twanging; -krita,
n. sound.
27)
{Ta.la.}
p104-2c2-b02
• [ tal ]
- I. P. tala - be confused
{Ta.þa.}
p104-2c2-b03/ p073-026
• टसत् [ tasat ],
- टसिति tas-iti
- ij. bang!
26)
p104-2c2-b04/ p073-025
• टाङ्क
[ tâṅka ]
- n. kind of intoxicating liquor.
25)
p104-2c2-b05/ p073-024
• टांकार
[ tâm-kâra ]
- m., ° -krita, n. sound.
24)
{Ti.}
p104-2c2-b06
• [ tikka]
-- m. N.
p104-2c3-b00
• [ titti-bha]
-- m., i. , f. a bird (Parra jaeana); N. of a bug
p104-2c3-b01/ p073-023
• टिण्ठा [ tinthâ ]
- f. gaming-house.
23)
p104-2c3-b02
• [ tîk ]
- I. Â. tika - trip along; cs. tikaya , explain, elucidate
p104-2c3-b03/ p073-022
• टीका [ tîk-â ]
- f. commentary which explains only difficult
passages.
22)
p104-2c3-b04
• [ tîti-bha],
- m., i, f. = titti-bha
p104-2c3-b05/ p073-052
• टीत्कार [ tît-kâra ]
- m. crash.
52)
{Tu.}
p104-2c3-b06
• [ tulla]
-- m. N.
rationalists and metaphysicians (takki-vimamsi)
-- UKT 141111, 180612
Myanmar Buddhist elders, especially those with a large amount of world's experience, through age, through bookish learning, through world-wide travel, through multiple languages, etc., should NOT be content only with the literature that is available in Myanmarpré. Recitation of Parittas, taking courses on Abbhidamma, and going into Vipassana centres, is NOT enough to widen your knowledge.
In order to explain your personal views especially to those nearest to you -- your grown-up children and grand-children -- who have been brought up under Western oriented education systems (dominated by our colonial masters who would like to destroy our languages and traditional institutions to establish themselves as our masters, e.g. Lord Macaulay (1800-1859)), should widen your horizons. Otherwise your children will be Myanmar in name, in cuisine and dance only. They will start to lookdown and hate the Bur-Myan language and the Myanmar akshara, and think of you and your forefathers as half-savages who had been saved by the British by military conquest to remove the oppressing king and queen "Soup-Plate".
The first word I had to clarify to my grandchildren is the word "Buddha"
commonly known in Bur-Myan as
{Bu.ra:}
- not
{hpa.ra:}. Buddha was a human-being with a human-father and a
human-mother, who had come to possess the highest "intelligence & knowledge". He
was NOT an axiom like the "Creator" {hpûn-hsín:rhín}. It is his wisdom that we must
appreciate. Forget the Magical Powers when everyone claims that their God
has more Powers than yours. In the light of modern science and space travel, who
cares about such Magical Powers! You should focus on the Intelligence &
Knowledge of the historical Gautama Buddha.
UKT 180612: See: Rev. Wadinagala Pannaloka, A Comparative Reading into the Early Buddhist and Lockean Theories of Knowledge, Graduate Institute of Philosophy, National Central University, Taiwan. Downloaded text in TIL HD-PDF and SD-PDF libraries:
- WPannaloka-TheoriesOfKnowledge<Ô> / Bkp<Ô> (link chk 180612)
Excerpt from - online:
- http://www.ncu.edu.tw/~ncu7020/Files/Phd_Repord/98/39/thesis.pdf 120302, 141111
In the Buddha’s time, there were three epistemological groups who claimed the
truth. According to the Pali Nikayas, those groups were:
¤ traditionalists (anussavika
- who were based on the authority of scriptures),
¤ rationalists and
metaphysicians (takki-vimamsi), and those who claim
¤ direct
personal knowledge. 2 The Buddha identifies himself with the
third class of thinkers. 3 [UKT ¶]
UKT 180612: Prince Siddhartha in First Jhana at his father's annual ploughing ceremony in which the king and his farmers took part. Raising crops is a peaceful livelihood, whereas hunting results in loss of life. The view set the young thinker into deep thinking and he went into what is known as the First Jhana of mental activity.. - Pix from Google reprd by UKT.
In many places of the Nikayas, we can find reference to direct personal knowledge by the Buddha (janam janami, passam passami) 4 . Through the refutation of sole dependence on authority (sruti) 5 and reason, the [Gautama] Buddha invites to exercise one’s own capacity to find the truth (attanava janeyyatha).
... ... ...
First, early Buddhism was aimed to get liberation from the worldly suffering. Once the [Gautama] Buddha, mentions that his research was to seek freedom from birth, death etc and get sublime peace. 6 In order to realize the truth of phenomenal world, one need to develop knowledge but knowledge is not the final goal and it is only a means to liberation (nissaranathaya). 7
... ... ...
Early Buddhism has accepted the role of sense-perception as vital in human person. The cognitive modes of sanna (perception) and vinnana (sense-awareness ) represent the process of sense experience. 14 The standard description of the sense-experience has occurred in a discussion which accounts for the arising of different views (ditthi). The Pali reference to sense perception runs as:
Depending upon the visual organ and the visible object, O monks, arises visual consciousness; the meeting together of these three is contact; conditioned by contact arises feeling. What one feels one perceives; what one perceives, one reflects about; what one reflects about, one is obsessed with. What one is obsessed with, due to that, concepts characterized by such obsessed perceptions assail him in regard to visible objects cognizable by the visual organ, belonging to the past, the future, and the present. 15
According to this reference, the process of sense-experience consists of several
stages. The initial step is the contact of internal senses with their external
objects which give rise to bare awareness (vinnana). 16
Following the vinnana, there arises contact (familiarity) 17 and in
turn, contact leads to feeling (vedana). Feeling is a crucial stage in this
process since ‘what one feels one perceives (yam vedeti tam sanjnati).
A notable characteristic in the Buddhist account of sense-perception is the
element of emotion. The familiarity of the cognitive awareness gives rise to
feeling (sensation); what one perceives is what one feels. Sensation gives rise
to perception.
UKT: More in the original paper
UKT 180612: To see who John Locke was and his work, see downloaded text from Cambridge Companion to Loke, ed. Vere Chappell, 1994 - VChappell-CambridgeToLoke<Ô> / Bkp<Ô> (link chk 180612)
Go back takki-vimamsi-note-b
End of TIL file