p010.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
{a.Da:.}/
{a.Da.}
: borrowings from Mon-Myan and Tamil
p009c3-b33 cont.
p010c1
{a.Da.þa.}
{a.Da}
{a.Di.}
{a.Di.ka.}
{a.Di.kSa.} : Pseudo-Kha
{a.Di.ga.}
p010c2
{a.Di.za.}
{a.Di.ta.}
{a.Di.da.}
{a.Di.na.}
{a.Di.pa.}
{a.Di.ba.}
{a.Di.Ba.}
{a.Di.ma.}
{a.Di.ya.}
{a.Di.ra.}
{a.Di.la.}
{a.Di.wa.}
p010c3
{a.Di.sha.}
{a.Di.Sa.}
{a.Di.þa.}
{a.Di.ha.}
{a.Di}
{a.Du.}
{a.DRi.} : highly rhotic Skt-Dev vowel
UKT notes :
•
Human sacrifice in Bible : Bur:
{yiz}
अधियज्ञ «adhiyajña» -->
{a.Di.yiz~ña.}
Notice how the conjunct
{z~ña.} is formed.
•
Pronunciation and meaning
{a.Di.} vs.
{a.Dau:}
•
Soma
{þau:ma.} -
god or health drink
•
Theory of Grapheme shapes based on
articulation of r2c4 akshara cell.
{a.Da:.}/
{a.Da.}
: borrowings from Mon-Myan and Tamil
UKT 150126: The notation
{a:.} (1/2 blk);
{a.} (1 blk);
{a} (2 blk);
{a:} (2 blk with emphasis)
¤ Eng-Lat speakers can differentiate only short vowel with 1 eye-blink, and long vowel with 2 eye-blinks.
¤ Mon-Myan{aa.}.
• अधस्् [ adhás ]
- ad. below, on the ground; downwards, to hell; adho&zip;dhah, lower and
lower; adhah kri, put below, surpass; -pat,
sink down; prp. with ac. under (motion); with ab., g., or --°, below.
99)
{a.Da.þa.}
p010c1-b01/ p015-098
• अधस्तल
[ adhas-tala ]
= अ ध स ् त ल
- n. surface --, space below (--°).
98)
p010c1-b02/ p015-097
• अधस्तात्् [ adhás-tât ]
- ad. below; on the ground; downwards; from below; submissively;
previously; prp. with ab., g., & --°, under.
97)
p010c1-b03/ p015-096
• अधःस्थ [ adhah-stha ]
- a. lying below.
96)
{a.Da}
p010c1-b04/ p015-095
• अधारणक [ a-dhârana-ka ]
- a. intolerable.
95)
p010c1-b05/ p015-094
• अधारावर्ष [ a-dhârâ-varsha ]
- ad. without a shower of rain (°--).
94)
p010c1-b06/ p015-093
• अधार्मिक [ a-dhârmika ]
- a. unjust, unrighteous, vicious.
93)
p010c1-b07/ p015-092
• अधार्य
[ a-dhârya ]
- fp. not to be borne; not to be
restrained; impossible to undergo.
92)
{a.Di.}
UKT 150127:
{Di.}. In this sense, it is unlike
{a.di.} in words like
{a.di.ti.}, where
{di.} may be separated. In
See my note on Pronunciation and Meaning .
p010c1-b08/ p015-091
• अधि
[ ádhi ]
{a.Di.}
Skt: अधि
[ádhi]
- ad. above, upwards; highly; within;
besides; prp. with ac. over, upon;
up to; w. in. across; w. ab. above; down
from, from, out of; w. lc. above
(of rank or number); under (the rule of);
upon, in, on; with respect to; --°,
upwards of --. -- Mac010c1
91)
BPal:
{a.Di.}
-
- UHS-PMD0044
UKT from UHS: prefix on terms as going over, upwards, over lordship,
governance, etc.
{a.Di.ka.}
p010c1-b09/ p015-090
• अधिक
[ adhi-ka ] -->
{a.Di.ka.}
- a. excessive; superfluous; surpassing;
chief, highest; having an excess, and
more; exceeded by, plus (--°); predominant;
superior in (in., --°); stronger, greater;
higher, more than (in., ab., g., --°):
°;-& -m, ad. excessively, very
much; more than (ab.); -krodha,
a. excessively angry; -guna,
a. of pre-eminent virtue: -tva,
n. abst. ɴ.; -tara, a. much
greater; superior: -m, ad. more;
-tâ, f., -tva, n.
superiority.
90)
© अधिक
adhi-ka
= अ ध ि क -->
{a.Di.ka.}
Skt: अधिक
[adhi-ka]
- a. excessive; superfluous; surpassing;
chief, highest; having an excess, and
more; exceeded by, plus (--°); predominant;
superior in (in., --°); stronger, greater;
higher, more than (in., ab., g., --°): -- Mac010c1
BPal:
{a.Di.ka.}
-
- UHS-PMD0044
UKT from UHS: mfn. surpassing, superfluous, more meritorious,
overflowing, exceeding
p010c1-b10/ p015-089
• अधिकंधरम्् [ adhi-kamdharam ]
- ad. up to the neck.
89)
p010c1-b11/ p015-088
• अधिकरण [ adhi-karana ]
- n. substratum; substance, matter; subject, department; section,
paragraph; law-court; that in which anything happens; sphere of the locative
(gr.); -mandapa, n. law-court; -lekhaka, m. lawyer's clerk.
88)
p010c1-b12/ p015-126
• अधिकरूपवत्् [ adhika-rûpa-vat ]
- a. surpassingly beautiful.
126)
p010c1-b13/ p015-125
• अधिकर्णम्् [ adhi-karnam ]
- ad. on the ear.
125)
p010c1-b14/ p015-124
• अधिकवयस्् [ adhika-vayas ]
- a. of advanced age.
124)
p010c1-b15/ p015-123
• अधिकष्ट [ adhi-kashta ]
- n. great misery.
123)
p010c1-b16/ p015-122
• अधिकाङ्ग [ adhika‿aṅga ]
- a. (î) having a superfluous limb; -‿âdhi, a. full of cares; -‿adhi ka,
a. continually increasing.
122)
p010c1-b17/ p015-121
• अधिकार [ adhi-kâra ]
- m. superintendence, administration, control, authority; office, post,
dignity; sovereignty; eligibility; claim to (lc.); striving, endeavour for (lc.);
chapter (on, --°); heading rule to be supplied with following rules till a
new section (gr.); -purusha, m. official; -vat, m. id.;
-stha, a. official, in
office; -‿âdhya, a. invested with authority.
121)
p010c1-b18/ p015-120
• अधिकारिता [ adhikâri-tâ ]
- f., -tva, n. authority.
120)
p010c1-b19/ p015-119
• अधिकारिन्् [ adhikârin ]
- m. superintendent, controller (of, --°); official; qualified
person.
119)
p010c1-b20/ p015-118
• अधिकृत [ adhi-krita ]
- pp. set over; m. overseer, administrator, head (of, lc. or --°);
-kritya, gd. regarding, about (ac.).
118)
p010c1-b21/ p015-117
• अधिकेतनम्् [ adhi-ketanam ]
- ad. on the banner.
117)
p010c1-b22/ p015-116
• अधिकोक्ति [ adhika‿ukti ]
- f. superfluous talk.
116)
{a.Di.kSa.} : Pseudo-Kha
p010c1-b23/ p015-115
• अधिक्षेप [ adhi-kshepa ]
- m. aspersion, derision.
115)
as·per·sion n. ¹. a. An unfavorable or damaging remark; slander: Don't cast aspersions on my honesty. b. The act of defaming or slandering. ². A sprinkling, especially with holy water. -- AHTD
{a.Di.ga.}
p010c1-b24/ p015-114
• अधिगन्तव्य [ adhi-gantavya ]
- fp. to be procured; penetrable; to be studied; -gantri, m. finder.
114)
p010c1-b25/ not online
• अधिगम
[adhi-gama]
- m., °न -na, n.
accession to attainment; gain, profit;
ascertainment, knowledge; study
© अधिगम
[adhi-gama]
Skt: अधिगम
[adhi-gama] - m., ... - Mac010c1
Pal:
{a.Di.ga.ma.} - UHS-PMD0045
UKT from UHS: m. gain, knowing,
attain Jnana-knowledge,
UKT150701: From Wikipedia: https://en.wikipedia.org/wiki/Jnana 150630
" Jnana , Skt: ज्ञान «jñāna»,
Pal-Lat: «ñāṇa» --> Bur-Myan:{ñaaN} - MLC MED2006-155,
Bur-Myan:{Zaan} - MLC MED2006-155;
often pronounced: [ɡjaːn]) a term for "knowledge" in Indian religions and Hindu and Buddhist philosophy.The idea of jnana centers on a cognitive event which is recognized when experienced. It is knowledge inseparable from the total experience of reality, especially a total or divine reality (Brahma). [1]
The root jñā- is cognate to English <know>, as well as to the Greek γνώ- (as in γνῶσις gnosis). Its antonym is ajñāna "ignorance". "
p010c2-b01/ not online
• अधिगम्य
adhi-gamya
- fp. attainable, accessible, knowable,
comprehensible; to be studied.
p010c2-b02/ p015-113
• अधिगुण [ adhi-guna ]
- a. of superior qualities.
113)
p010c2-b03
• [adhi-goptri]
- m. protector
{a.Di.za.}
p010c2-b04/ p015-112
• अधिजनन [ adhi-ganana ]
- n. birth.
112)
p010c2-b05/ p015-111
• अधिजानु
[ adhi-gânu ]
- ad. upon the knee.
111)
p010c2-b06/ p015-110
• अधिज्य
[ ádhi-gya ]
= (अ ध ि) (ज ् य) -->
{a.Di.z~ya.}
- a. having the bowstring on, strung:
-tâ, f. abst. ɴ.; -kârmuka,
a. whose bow is strung; -dhanvan,
a. id.
110)
UKT 160601: The second part of
{Za.}. If we were to substitute aks-to-aks into Skt-Dev, we get: ज ् य = ज्य .
However, noting that instead of
{ya.} य, if we were to use Nya'gyi (which was mistaken for Nya'lé) the neighbour of
Because hanging Nya'gyi is permitted in Mon-Myan, we can have:
{z~Ña.} -->
which on further rendering in Skt-Dev is: ज ् ञ = ज्ञ 'Pseudo Za'.This makes me conclude that Mon-Myan is related to Skt-Dev. Unfortunately, I know next to nothing of Mon-Myan, which in many ways seems to be related to Skt-Dev
{a.Di.ta.}
p010c2-b07/ p015-109
• अधितल्पम््
[ adhi-talpam ]
- ad. upon the towers.
109)
p010c2-b08/ p015-108
• अधित्यका [ adhi-tya-kâ ]
- f. table-land.
108)
{a.Di.da.}
p010c2-b09/ p015-107
• अधिदीधिति [ adhi-dîdhiti ]
- a. brightly illumined.
107)
p010c2-b10/ p015-106
• अधिदेव [ adhi-deva ]
- m. supreme god: -tâ, f. id.; tutelary deity.
106)
p010c2-b11
• [adhi-daiva]
- n. , -ta , n. id.
{a.Di.na.}
p010c2-b12/ p015-105
• अधिनागम््
[ adhi-nâgam ]
- ad. upon the elephants; upon the
serpents Naga.
105)
{na.ga:}, which is almost the same as "humans" -- devout followers of the Buddha. The word "serpent" is the same as "snake" -- an animal (which knows only how to eat, to sleep, and to mate).
Naga
, and the Buddha's Dhamma {Dar~ma.}
& what is not. Naga can give protection to humans, including the Buddha himself. So the translation should be: "ad. upon the protector". {Dûm~ma.}
p010c2-b13/ p015-104
• अधिनिशम्् [ adhi-nisam ]
- ad. at night.
104)
{a.Di.pa.}
p010c2-b14
• [adhi-pa] , -pati, -pấ ,
- m. ruler, lord
p010c2-b15/ p015-103
• अधिपुरुष [ adhi-p&ubrevcirc;rusha ]
- m. supreme spirit.
103)
p010c2-b16/ p015-102
• अधिपौरुष [ adhi-paurusha ]
- n. height of manliness.
102)
{a.Di.ba.}
p010c2-b17
• [adhi-bâdhitri]
- m. tormentor
p010c2-b18/ p015-157
• अधिबुभूषु [ adhi-bubhû-shu ]
- des. a. wishing to get the upper hand.
157)
{a.Di.Ba.}
p010c2-b19/ p015-156
• अधिभू [ adhi-bhû ]
- m. ruler, sovereign.
156)
p010c2-b20/ p015-155
• अधिभूत [ adhi-bhûta ]
- n. sphere or object of an agent.
155)
{a.Di.ma.}
p010c2-b21/ p015-154
• अधिमन्थन [ adhi-mánthana ]
- a. suitable for friction [for making fire]; n. the hard piece of tinder-wood.
154)
p010c2-b22/ p015-153
• अधिमात्र [ adhi-mâtra ]
- a. excessive: -tva, n. -ness.
153)
{a.Di.ya.}
p010c2-b23/ p015-152
• अधियज्ञ [ adhi-yagña ]
= (अ ध ि) ((य ज ्) (ञ)) -->
{a.Di.yiz~ña.}
Skt: अधियज्ञ [adhi-yajña] - m. highest sacrifice; a. referring to sacrifices.
-- Mac010c2
Skt: अधियज्ञ «adhiyajña» -- adj. relating to a sacrifice. m.
influence or agency affecting a sacrifice -- SpkSkt
152)
BPal:
{ya.za.na.}
-
- UHS-PMD0791
Bur:
{yiz} - sacrificial offerings - MED2010-386
See my notes on human sacrifice in the Bible
and Theory of Grapheme shapes
{a.Di.ra.}
p010c2-b24/ p015-151
• अधिरजनि [ adhi-ragani ]
- ad. in the night.
151)
p010c2-b25/ p015-150
• अधिरथ [ ádhi-ratha ]
- a. standing on a car; m. chariot-fighter, charioteer.
150)
p010c2-b26
• [adhi-râg ]
- m. paramount ruler, emperor; -râgá ,
m. id.; -tâ , f. supreme rule over (g.);
-râgya , n. supreme rule
p010c2-b27/ p015-149
• अधिरुक्ममन्दिरगवाक्षम्् [ adhi-rukma-mandira-gavâksham ]
- ad. at the window of the golden palace.
149)
p010c2-b28/ p015-148
• अधिरुह्् [ adhi-ruh ]
- a. mounting, riding on (--°).
148)
p010c2-b29/ p015-147
• अधिरोढव्य [ adhi-rodhavya ]
- fp. n. one must ascend.
147)
p010c2-b30/ p015-266
• अधिरोपण [ adhi-ropana ]
- n. lifting upon (--°).
266)
p010c2-b31/ p015-146
• अधिरोह [ adhi-roha ]
- a. riding on (ac.): -na, n. ascending to (lc. or --°).
146)
p010c2-b32/ p015-145
• अधिरोहिन्् [ adhi-rohin ]
- a. ascending, leading up to (--°).
145)
{a.Di.la.}
p010c2-b33/ p015-144
• अधिलङ्कम्् [ adhi-laṅkam ]
- ad. over Laṅkâ.
144)
p010c2-b34/ p015-143
• अधिलवङ्गम्् [ adhi-lavaṅgam ]
- ad. on the cloves.
143)
p010c2-b35/ p015-142
• अधिलोक [ adhi-loka ]
- m. highest world.
142)
{a.Di.wa.}
p010c2-b36
• [adhi-vaktrí ]
- m. advocate, protector
p010c2-b37/ p015-141
• अधिवक्षस्् [ adhi-vakshas ]
- ad. on the breast.
141)
p010c2-b38/ p015-140
• अधिवपन [ adhi-vapana ]
- n. strewing upon.
140)
p010c2-b39/ p015-139
• अधिवर्चस्् [ adhi-varkas ]
- n. privy.
139)
p010c2-b40/ p015-138
• अधिवर्जन [ adhi-vargana ]
- n. moving to the fire.
138)
p010c3-b00/ p015-137
• अधिवसति [ adhi-vasati ]
- f. dwelling.
137)
p010c3-b01/ p015-136
• अधिवाक [ adhi-vâká ]
- m. advocacy, protection.
136)
p010c3-b02/ p015-135
• अधिवाद [ adhi-vâda ]
- m. insult, abuse.
135)
p010c3-b03/ p015-133
• अधिवास [ 1. adhi-vâsa ]
- m. inhabitant; neighbour; dwelling, abode.
133)
p010c3-b04/ p015-134
• अधिवास [ 2. adhi-vâsa ]
- m. perfume; -tâ, f. abst. ɴ.; -na, n. perfuming; consecration.
134)
p010c3-b05/ p015-132
• अधिविज्ञान [ adhi-vigñâna ]
- n. highest knowledge.
132)
p010c3-b06/ p015-131
• अधिविन्न [ adhi-vinna ]
- pp. of √2. vid.
131)
p010c3-b07/ p015-130
• अधिविवाहम्् [ adhi-vivâham ]
- ad. regarding the wedding.
130)
p010c3-b08/ p015-129
• अधिवीर [ adhi-vîra ]
- m. great hero among (--°).
129)
p010c3-b09/ p015-128
• अधिवेत्तव्या [ adhi-vettavyâ ]
- f. fp. (√2. vid) to be superseded by another wife; -vedyâ,
f. id.
128)
p010c3-b10/ p015-127
• अधिवेलम्् [ adhi-velam ]
- ad. on the sea-shore.
127)
p010c3-b11/ p015-187
• अधिवेश्म [ adhi-vesma ]
- ad. in the house.
187)
p010c3-b12/ p015-186
• अधिश्री
[ adhi-srî ]
= अ ध ि श ् र ी
- a. extremely prosperous.
186)
p010c3-b13/ p015-185
• अधिश्रोत्रम््
[ adhi-srotram ]
= अ ध ि श ् र ो त ् र म ्
- ad. over the ears.
185)
{a.Di.Sa.}
p010c3-b14/ p015-184
• अधिषवण [ adhi-shávana ]
- a. suitable for pressing; n. Soma-press.
184)
UKT 130914: What is Soma सोम «soma » - a deva-god, or an intoxicant? Or even the Moon?.
See my note on Soma
p010c3-b15
• [adhi-shthâ-trí ]
- m., -trî , f. superintendent
p010c3-b16/ p015-183
• अधिष्ठान [ adhi-shth&asharp;na ]
- n. stand-point, place, seat, abode, residence; sovereignty, power.
183)
p010c3-b17/ p015-182
• अधिष्ठित [ adhi-shthita ]
- pp. stood on; presided over; supervised, governed; established; occupied, inspired:
-vat, act. pt. sat on, mounted.
182)
{a.Di.þa.}
p010c3-b18/ p015-181
• अधिसेनापति [ adhi-senâpati ]
- m. commander-in-chief.
181)
{a.Di.ha.}
p010c3-b19/ p015-180
• अधिहस्ति [ adhi-hasti ]
- ad. on an elephant.
180)
{a.Di}
p010c3-b20
• [adhi‿ik]
- = adhi+Õ (gr.)
p010c3-b21/ p015-179
• अधीकार [ adhî-kâra ]
- m. administration (of, lc.); capacity, ability.
179)
p010c3-b22/ p015-178
• अधीत [ adhi‿ita ]
- pp. studied; read; instructed.
178)
p010c3-b23/ p015-297
• अधीति [ ádhi‿iti ]
- f. study.
297)
p010c3-b24/ p015-177
• अधीतिन्् [ adhîtin ]
- a. well-read in (lc.); studying the scriptures.
177)
p010c3-b25/ p015-176
• अधीन [ adhi‿îna ]
= अ ध ी न -->
{a.Di-na.}
Skt: अधीन [adhi‿îna]
- a. lying on; subject to, dependent on (--°);
-tva, n. dependence. -- Mac010c3
Skt: अधीन
«adhīna» - adj. subordinate, dependent on, docile, subservient to,
subject to, etc. -- SpkSkt
176)
BPal:
{a.Di-na.}
-
- UHS-PMD0048
UKT from UHS: mfn. related to, dependent on
p010c3-b26/ p015-175
• अधीर [ a-dhîra ]
- a. unsteadfast; inconstant, pusillanimous; -tâ, f. pusillanimity.
175)
p010c3-b27/ p015-174
• अधीरम्् [ a-dhîram ]
- ad. anxiously.
174)
p010c3-b28/ p015-173
• अधीराक्ष [ adhîra‿aksha ]
- a. lively-eyed.
173)
p010c3-b29/ p015-172
• अधीवास [ adhî-vâsá ]
- m. cloak, mantle.
172)
p010c3-b30/ p015-171
• अधीश [ adhi‿îsa ]
- m. chief, lord; -tâ, f. sovereignty.
171)
p010c3-b31
• [adhi‿îsitri ]
- m. sovereign
{a.Du.}
p010c3-b32/ p015-170
• अधुना [ adhun&asharp; ]
Skt: अधुना
[adhunã]
- ad. now. -- Mac010c3
Skt: अधुना
«adhunā» indecl. at present, now, at this time -- SpkSkt
170)
BPal:
{a.Du.na}
-
- UHS-PMD0048
UKT from UHS: at present-time, this time
{a.DRi.} : highly rhotic Skt vowel
p010c3-b33/ p015-169
• अधृति [ á-dhriti ]
- f. unsteadiness, caprice; faintheartedness.
169)
p010c3-b34/ p015-168
• अधृष्ट [ á-dhrishta ]
- pp. insuperable; modest, shy.
168)
p010c3-b35/ p015-167
• अधृष्य [ a-dhrishya ]
- fp. unapproachable.
167)
{a.Dé}
p010c3-b36/ p015-166
• अधेनु [ a-dhenu ]
- f. cow giving no milk; a. barren.
166)
{a.Dè:}
p010c3-b37/ p015-165
• अधैर्य [ a-dhairya ]
- n. instability; pusillanimity.
165)
{a.Dau:}
p010c3-b38/ not online
• अधोऽंशुक [ adho&zip;msuka ]
- n. under-garment.
p010c3-b39/ not online
• अधोऽक्ष [ adhoxkshá ]
- a. being below, i.e. not reaching up to, the axle.
p010c3-b40/ not online
• अधोऽक्षज [ adhoxksha-ga ]
- a. born under an axle; m. N. of Vishnu.
UKT 160603: Macdonell was referring to Krishna who was an incarnation of Vishnu.
From: http://www.harekrsna.com/sun/editorials/sandarbhas/tattva/sandarbhas30.htm 160603
The term adhokshaja in Bhagavatam verse 1.7.6 also means Sri Krishna. Etymologically it means one who is beyond sense perception, but it is also a name of Lord Krishna given to Him after His pastime of killing the demoness Putana. The Harivamsha Purana (V.P. 101. 30-32) confirms this:
"When baby Krishna was sleeping in a cradle under the axle of a cart, the demoness Putana, who could assume the form of a bird, came to kill Him. She gave her poisoned breasts to baby Krishna, but Krishna killed her. The residents of Vraja saw Putana, who was terrible looking, gigantic, and powerful, lying dead in the forest, but Lord Krishna was safe and the people called Him Adhokshaja, "one who has taken another birth under the axle of a cart."
The verses describing Veda Vyasa's trance (SB. 1.7.4-7) give the quintessence of the Srimad Bhagavatam. The major points of Gaudiya Vaishnava philosophy are expressed here in brief; therefore Srila Jiva Goswami gives more analysis of these verses in the next section.
UKT: p010c3-41 moved to p011.
-- UKT 120929, 130303, 160601
I remember reading a novel by the English author Dennis Wheatley (1897 – 1977) on human sacrifice of the Mayans in Central America. It seems human sacrifice, sometimes voluntarily by the victim, has been in various cultures of the world.
I can no longer remember the book by Dennis Wheatley in which he recounts the Viking - Eric the Red - being reborn visiting central America. Just as he was about to get into trouble he "remembered" his past and started communicating to the Mayans in the ancient language. In the story he tells about the Chacmool - the reclining god of the Mayans on which the human sacrifice - the still beating heart extraction - was done
Extract from Wikipedia:
- https://en.wikipedia.org/wiki/Human_sacrifice_in_Maya_culture 160602
"During the Postclassic period
(c. 900–1524) the most common form of
human sacrifice was heart extraction,
influenced by the method used by the
Aztecs in the Valley of Mexico;
[1]
this usually took place in the courtyard of a temple, or upon the summit of the
pyramid-temple.
[6]
The sacrifice was stripped and
painted blue, which was the colour representing sacrifice, and was made to
wear a peaked headdress. Four blue-painted attendants representing the four
Chaacs of the
cardinal directions stretched the sacrifice out over a convex stone that pushed
the victim's chest upwards;
[7]
An official referred to as a nacom in
Landa's
Relación de las cosas de Yucatán used a sacrificial knife made from
flint to cut
into the ribs just below the victim's left breast and pull out the still-beating
heart.[8]
The nacom then passed the heart to the officiating priest, or chilan,
who smeared blood upon the image of the temple's deity. Depending upon the exact
ritual, sometimes the four Chaacs would throw the corpse down the pyramid steps
to the courtyard below where it would be skinned by assistant priests, except
for the hands and feet. The chilan would then remove his ritual attire
and dress himself in the skin of the sacrificial victim before performing a
ritual dance that symbolised the rebirth of life. If it was a notably courageous
warrior who had been sacrificed then the corpse would be cut into portions, and
parts would be
eaten by attending warriors and other bystanders. The hands and feet were
given to the chilan who, if they had belonged to a war captive, wore the
bones as a trophy.
[6]
Archaeological investigations indicate that heart sacrifice was practised as
early as the Classic period.
[9]
"
Excerpt from Wikipedia: http://en.wikipedia.org/wiki/Human_sacrifice 120929
References in the Bible point to an awareness of human sacrifice in the history of ancient near-eastern practice. During a battle with the Israelites the king of Moab gives his firstborn son and heir as a whole burnt offering (olah, as used of the Temple sacrifice) (2 Kings 3:27). [19]
In Genesis 22 as well as the Qur'an, there is a story about Abraham's binding of Isaac, although in the Qur'an the name of the son is not mentioned and assumed to be Ismail. In the Bible's version of the story, God tests Abraham by asking him to present his son, [UKT ¶]
UKT 130303, 160602: After getting involved in languages, I am quite particular on the usage of words such as "ask", "tell", "listen" and "hear", which involves sounds waves -- the propagation in a "mouth", and reception in an "ear". Did the entity "God" use sound waves to carry the info to the recipient's ears. Did the "recipient" dream during sleep that he "heard", or did the message just evolved in his mind - by a process which I, as an ignorant human, cannot comprehend?
To avoid confusion in translation to Bur-Myan, I translate the Christian God, Islamic Allah, Jewish YHVH, and the like as
{hpûn-hsing:þhying} and not as
{Bu.ra:}.
In Bur-Myan
In Hindu-religions - there are more than one - the word "god", is technically a Déva
{dé-wa.} (male: the female is Dévi
{dé-wi}) , and by capitalizing the word to "God", we generally mean a Mahadeva
{ma.ha-dé-wa} in which case the word comes to have the same meaning as the Creator in Hinduism.
In Burmese Theravada tradition, the "King of Gods" is Sakka
{þi.kra:}. He rules only the lower
{ta-wa-täin-þa}-dévas, and not the higher dévas, including the
{maar} aka
{maan~nût} who resides in the highest of déva-worlds. The Maar
The
We must realize that in the Hindu tradition, the world of gods is what we see when we look above our heads -- the sky or empty Space where luminaries stay put (fixed stars) or travel in known paths (planets), or unknown and sudden short paths (shooting stars).
The Hindu "King of the Gods" is Indra. He is not the same as the Buddhist Sakka
"Śakra (शक्र) or Sakka (
{þak~ka.}) is the ruler of the Trāyastriṃśa Heaven (
Sanskrit: Śakro devānām indraḥ -- शक्रो देवानं इन्द्रः
Pāli: Sakko devānaṃ indo -- "Śakra, lord of the devas". [1]In Buddhist texts, Śakra is the proper name and not an epithet of this deity; conversely, Indra in Sanskrit and Inda in Pali are sometimes used as an epithet for Śakra as "lord". "
-- Wikipedia: http://en.wikipedia.org/wiki/%C5%9Aakra_Buddhism 120930
Isaac, as a sacrifice on Mount Moriah. No reason is given within the text. Abraham agrees to this command without arguing. The story ends with an angel stopping Abraham at the last minute and making Isaac's sacrifice unnecessary by providing a ram, caught in some nearby bushes, to be sacrificed instead. Many Bible scholars have suggested this story's origin was a remembrance of an era when human sacrifice was abolished in favour of animal sacrifice. [20] [21]
Another instance of human sacrifice mentioned in the Bible is the sacrifice of Jephthah's daughter in Judges 11. Jephthah vows to sacrifice to God whatsoever comes to greet him at the door when he returns home if he is victorious. The vow is stated in Judges 11:31 as "Then it shall be, that whatsoever cometh forth of the doors of my house to meet me, when I return in peace from the children of Ammon, shall surely be the Lord's, and I will offer it up for a burnt offering." When he returns from battle, his virgin daughter runs out to greet him. According to the commentators of the rabbinic Jewish tradition, Jepthah's daughter was not sacrificed, but was forbidden to marry and remained a spinster her entire life, fulfilling the vow that she would be devoted to the Lord. [22]
Go back human-sacrifice-note-b
{a.Di.} vs.
{a.Dau:}UKT: 110810, 130303
I am curious about the pronunciation
and the meaning of the two prefixes
{a.Di.} and
{a.Dau:}. You'll notice that the vowel
in the second syllable,
{Di.} &
{Dau:}, in each word occupies the
extremes of the vowel quadrilateral.
The vowel in
{Di.} is the closest front vowel /i/
and that in
{Dau:} is the open-est back vowel /ɑ/.
Looking at the words involving these
shows that these prefixes gives meanings
exactly the opposite of each other.
Because of this fact, I cannot
transcribe
{a.Dau:} with /o/ or /ɔ/ but only
with /ɑ/.
Go back pronun-and-meaning-note-b
UKT 110726, 121001, 130302, 130915:
Avesta - the Persian scriptural text in
cuniform script was the counter part
of Indian Veda. Soma is also mentioned
in it. And, so Avesta should be looked
into to solve the question. See a
complete corpus of Old Persian texts
with English translations.
http://www.avesta.org/op/op.htm 130915
If we are to judge the importance of Vedic déva-gods (not necessarily the same as Hindu déva-gods of later periods), by the number of hymns dedicated to them, the god Soma comes in third after Indra (289 hymns), and, Agni (218 hymns). Soma scored 123 (most of them in the Soma Mandala), whilst the fourth Vishvadevas scored 70, and the fifth Asvins 56. (Info from: http://en.wikipedia.org/wiki/Rigvedic_deities 121001).
Indra (not personal name: refers to
kingship. See Childers, reprint 2007,
p159) is the king and therefore there's
no wonder that he should be the first.
Agni is the messenger between the king
and his subjects lesser gods and men.
Vishvadevas means representative of
all gods, whilst the Asvins are the
health providers. So who is Soma? I do
not believe that he or she is just a
drink (an intoxicating one to put
everyone to sleep) but something else.
Is it "prosperity and knowledge"
through peaceful means, and not spoils
of battles and raids when in fact there
are bound to be deaths and injuries on
both sides of a raid or war?
See my note on - the health drink
below.
-- UKT
The word "soma"
{
þau:ma.} from which the Bur-Myan word
{þé-ræÑ} 'intoxicating drink'
(MED2010-500) is derived is of
interest to Burmese Theravada
Buddhists. From which plant is the
juice obtained? The fresh juice is
not intoxicating but invigorating
because of the fermentable sugars
present. Can it be taken by the
monks? Of course the juice, given
time, would ferment as the sugars
are slowly turned to alcohol and more
yeast (source of vitamins). At this
stage the drink taken in small
quantities would be beneficial to
health. Can it still be taken by
monks without infringing the Viniya
rules?
The word 'press' suggests fruits
such as grapes (not indigenous to
Myanmarpré). In Myanmarpré, the juice
used for fermentation is from the
fronds of the toddy palms,
{htûn:} (MED2010-203) (mainly). The
juice can also be obtained from
{pé} (MED2010-259) (in northern
country) and
{Da.ni.} (MED2010-216) in southern).
The word 'press' would not apply
here.
Note: The English word <toddy> can be applied to all the three botanical species in referring to the juice.
When the fermented juice is
distilled, only the alcohol(s) is in
the distillate. Drinking the distillate
brings on mostly intoxication, drinking
which would be infringing the Viniya
rules. Of course, the distillate goes
by another name
{a.rak} (MED2010-588) which is related to
{þé-rak}. It seems that the combined
word {þé-ræÑ þé-rak} ought to be taken
apart to take the intoxicating part out!
Pal:
{þau:ma.}
-
- UHS-PMD1073
UKT from UHS: m. Moon, Moon-deva
Go back soma-note-b
UKT: 130303, 160603
There seems to be a relation between grapheme-shapes and phoneme-pronunciation. The following are my observations -- not based on the idea of somebody else. Looking at the Bur-Myan akshara matrix closely, I have observed following:
1. The graphemes are all based on perfectly rounded circles, either singly or joined as a horizontal double.
2. Observation on bilabials and dentals:
bilabials: r5c1
{pa.}, r5c2
{hpa.}, and, dentals: r4c1
{ta.}, r4c2
{hta.}
The members of each pair is pronounced so closely that non-natives speakers think they are allophones, the first without aspiration, and the second aspirated. This is not so to a native Burmese-speaker.
3. r5c3
{ba.} is pronounced similar to
{pa.} &
{hpa.} -- all these are based on single circles.
4. r4c1
{ta.} & r4c2
{hta.} are pronounced closely. They are
based on double-circles. However, r4c3
{da.}, is quite different, and it is
written based on a single circle.
Only today, I have come across: http://www.lacus.org/volumes/27/404_lockwood_d.pdf 130303
I am forming a theory that the akshara
forms reflect how the speakers of
various linguistic groups, on hearing
a particular phoneme or syllable,
try to simulate it. Within a linguistic
group, the teacher and student might be
able to replicate the sound perfectly.
However, when they belong to groups of differing ethnicity and culture, the human-recording of the ancients is not perfect. Thus the speech of Gautama Buddha (of Tib-Bur) cannot be truly replicated by the monks of SriLanka (on whose pronunciation the International Pali is based). I maintain that the speech of the Buddha would be more similar to that the monks in Myanmarpré.
The reader might be wondering why
haven't I included the Asokan (Brahmi)
script. The reason is nobody knows
how Magadhi speech written in Asokan
script had sounded. Since there is
only a 33% commonality between Asokan
and Myanmar, I hesitate to suggest
that Magadhi-Asokan is the same as
Pali-Myanmar. However, we should take note of
¤ A Pali grammar on the basis of Kaccayano {kic~sæÑ:}, by Rev. F. Mason, 1868
-
PEG-indx.htm - link chk 160603
in which the Rev. gives a strong link between Asokan and Pal-Myan.
It is instructive to compare the palatals
of Burmese-Myanmar, Magadhi-Asokan,
Mon-Myanmar, Pali-Myanmar, and
Sanskrit-Devanagari using whatever
concrete examples that I can get. As a
starter, note that r2c4 of Asoka is
quite unique in having a shape
unrelated to that of any other
akshara. This should be compared to
Devanagari: (basis of comparison:
vowel with extreme friction इ
/i/, and most easily pronounced
consonant ड /ɖ/)
-- most difficult to pronounce ङ
-- a derived shape झ
-- most easy to pronounce ड
Go back Theory-Grapheme-shapes-note-b
End of TIL file