p011-1.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.Dau:}
p010c3-b41
p011c1
{a.Dau}
{a.D~ya.}/*
: hanging akshara for
and
pair
{a.D~ra.}/*
: can be misleading in Mon-Myan
p011c2
{a.D~wa.}
Orphans:
59)अद्््मसद्् (p. 15) adma-sád partaker of the feast, guest.
60)अद्््मन्् (p. 15) ád-man food.
66)अधश्््चरणावपात (p. 15) adhas-karana̮avapâta prostration at the feet of any one.
162)अधो&100;क्षज (p. 15) adhoƶksha-ga born under an axle; m. N. of Vishnu.
163)अधो&100;क्ष (p. 15) adhoƶkshá being below, i. e. not reaching up to, the axle.
164)अधो&100;ंशुक (p. 15) adhoƶmsuka under-garment.
209)अधो&100;वेक्षिन् (p. 15) adhoƶvekshin looking down.
226)अध्वन् (p. 15) ádhvan road; journey, wandering; distance; -îna, m. traveller.
248)अनतिप्रौx{093c}ढ (p. 15) an-ati-praudha not quite developed.
UKT notes :
•
Ancient (pre-Christian) Roman religion :
{ro:ra nût} worship
•
Cupid's attempt to make Siva fall in love
See also Ashtaka festivals or Festival of the Man'es -
p019-1.htm
(link chk 160606)
• Pronunciation of Rimes of row #4
•
Third Eye - pineal gland
{a.Dau:}
• अधोगत
[ adho-gata ]
- pp. gone down; bowing low;
-gati, f. going down
(+to hell); sinking; a. going
downwards, going to hell; -gamana,
n. going downwards; -drishti,
f. downcast gaze; a. looking
down; -nayana, n. bringing
down; -nilaya, m. hell;
-nivîta, pp. wearing the
sacred cord low; -bhâga, m.
lower part; lower part of the body; depth;
-mukha, a. (î) downcast;
downward.
© अधोभाग
«adhobhāga»
Skt: अधोभाग
[adho-bhâga] - m. lower part; lower part of
the body; depth -- Mac010c3
Skt: अधोभाग
«adhobhāga» - m. base, lowest part
(of the body), lower part -- SpkSkt
Pal:
{a.Dau:Ba-ga.} - UHS-PMD0049
- 
UKT from UHS: m. for lower
p011c1-b01/ p015-210
• अधोऽवेक्षिन्
[ adhoxvekshin ]
- a. looking down.
210)
{a.Dau}
p011c1-b02/ p015-208
• अधौत
[ a-dhauta ]
-->
{a.Dau-ta.}
Skt: अधौत [a-dhauta]
- pp. unwashed. -- Mac011c1
208)
*BPal: 
{a.dau:ta.}
- 
- UHS-PMD0049
UKT from UHS: mfn. not washed,
unclean
{a.D~ya.} /
{a.Da.ya.}
p011c1-b03/ p015-207
• अध्यंस
[ adhi‿amsa ]
= अ ध ् य ं स
- a. lying on the shoulder.
207)
p011c1-b04/ p015-206
• अध्यक्ष [ ádhi‿aksha ]
- a. perceptible; m. eye-witness; overseer, inspector; n. perception.
206)
p011c1-b05/ p015-205
• अध्यग्नि [ adhi‿agni ]
- ad. before the fire (esp. at weddings).
205)
p011c1-b06/ p015-204
• अध्यधिक्षेप [ adhi‿adhikshepa ]
- m. unseemly fault-finding.
204)
p011c1-b07/ p015-203
• अध्यधीन [ adhi‿adhîna ]
- a. wholly dependent; m. slave.
203)
p011c1-b08/ p015-202
• अध्यध्वम् [ adhi‿adhvam ]
- ad. on the way.
202)
p011c1-b09/ p015-201
• अध्यन्तेन [ adhi‿anténa ] (in.)
- ad. close up to (d.).
201)
p011c1-b10/ p015-200
• अध्ययन [ adhi‿ayana ]
- n. [going to a teacher], study, reading (esp. of sacred books);
learning from (ab.); -sampradâna, n. guidance in study; -‿âdâna,
n. receiving
instruction from (ab.).
200)
p011c1-b11/ p015-199
• अध्यर्ध [ ádhi‿ardha ]
- a. one and a half.
199)
p011c1-b12
• [adhi‿ava-sâna]
- n., -sâya, m. resolution, steady application
p011c1-b13/ p015-198
• अध्यवसायित [ adhi‿ava-sâyita ]
- pp. firmly resolved.
198)
p011c1-b14/ p015-197
• अध्यवसायिन् [ adhi‿avasâyin ]
- a. resolved on (--°).
197)
p011c1-b15/ p015-196
• अध्यवसित [ adhi‿ava-sita ]
- pp. √sâ.
196)
p011c1-b16/ p015-195
• अध्याकाशम् [ adhi‿âkâsam ]
- ad. in the air.
195)
p011c1-b17/ p015-194
• अध्याचार [ adhi‿âkâra ]
- m. sphere, province.
194)
p011c1-b18
• [ádhyândâ]
-- f. kind of plant
p011c1-b19/ p015-193
• अध्यात्म [ adhi‿âtma ]
- a. peculiar to one's person; n. supreme soul; the soul as agent of an
action; -vidyâ, f. science of the universal soul.
193)
p011c1-b20/ p015-192
• अध्यापक [ adhyâpaka ]
- m. teacher.
192)
p011c1-b21/ p015-191
• अध्यापन [ adhyâpana ]
- n. instruction.
191)
p011c1-b22/ p015-190
• अध्यापय [ adhi‿âpaya ]
- cs. of adhi+√i, teach.
190)
p011c1-b23/ p015-189
• अध्याप्य [ adhyâpya ]
- fp. to be instructed.
189)
p011c1-b24/ p015-188
• अध्याय [ adhi‿âya ]
- m. reading, study (esp. of sacred books); time suitable for study;
chapter.
188)
p011c1-b25/ p015-161
• अध्यारोप [ adhi‿âropa ]
- m., °णा -nâ, f. erroneous predication (ph.).
161)
p011c1-b26/ p015-160
• अध्यावाहनिक [ adhi‿âvâhanika ]
- n. property brought with her by a woman from the parental house.
160)
p011c1-b27/ p015-159
• अध्यास [ adhi‿âsa ]
- m. placing upon; erroneous predication.
159)
p011c1-b28/ p015-158
• अध्यासित [ adhi‿âs-ita ]
- (pp.) n. the sitting upon.
158)
p011c1-b29/ p015-239
• अध्यासितव्य [ adhi‿âs-itavya ]
- fp. to be undertaken.
239)
p011c1-b30/ p015-238
• अध्यासिन्् [ adhi‿âsin ]
- a. sitting upon.
238)
p011c1-b31/ p015-237
• अध्याहार [ adhi‿âhâra ]
- m. supplying, supplementing.
237)
p011c1-b32/ p015-236
• अध्याहार्य [ adhi‿âhârya ]
- fp. to be supplied.
236)
p011c1-b33/ p015-235
• अध्युरस् [ adhi‿uras ]
- ad. on the breast.
235)
UKT 150127: The following looks like an orphan entry given by Univ.Chicago.
• अध्यूढ
[ adhi‿ûdha ]
= अ ध ् य ू ढ
- pp. (√ûh) placed upon (lc.).
233)
p011c1-b34/ p015-234
• अध्युषित [ adhi‿ushita ]
- pp. √vas.
234)
p011c1-b35/ p015-232
• अध्येतव्य [ adhi‿etavya ]
- fp. to be studied, -read.
232)
p011c1-b36/ p015-231
• अध्येषण [ adhi‿eshana ]
- n. request.
231)
{a.D~ra.}
p011c1-b37/ p015-229
• अध्रि [ á-dhri ]
= अ ध ् र ि
- a. irresistible; -gu,
a. irresistibly advancing; m. N.
229)
p011c1-b38/ p015-228
• अध्रुव [ á-dhruva ]
- a. unsteady, transient; uncertain.
228)
{a.D~wa.}
p011c2-b00/ p015-227
• अध्वखेद
[ adhva-kheda ]
= अ ध ् व ख े द
- m. fatigue of travel; -gá,
a. travelling; m. traveller;
-dársin, m. guide.
227)
p011c2-b01/ p015-225
• अध्वन् [ ádhvan ]
- m. road; journey, wandering; distance; -îna, m. traveller.
225)
p011c2-b02/ not online
• अध्वन्य [ adhvan-ya ]
- m. traveller, wanderer.
p011c2-b03/ p015-224
• अध्वप [ adhva-pa ]
- m. guardian of roads.
224)
p011c2-b04/ p015-223
• अध्वर [ adhvará ]
- m. religious ceremony, sacrifice, Soma sacrifice.
223)
UKT 121002: Macdonell gives three meanings for अध्वर «adhvara». The first two, 'religious ceremony' & 'sacrifice', are obviously literary meanings, whereas the third, 'Soma sacrifice' is the applied meaning when used by Hindu religionists. In comparing to Pali, I will have to take the literary meanings only, and ignore those relating to a particular religion.
p011c2-b05/ p015-222
• अध्वर्यु [ adhvaryú ]
- m. priest performing the practical work of the sacrifice; priest versed
in the Yagur-veda.
222)
p011c2-b06/ p015-221
• अध्वश्रम [ adhva-srama ]
- m. fatigue of travel.
221)
p011c2-b07/ p015-220
• अध्वाधिप [ adhva‿adhipa ]
- m. guardian of roads, i.e. of public peace.
220)
-- UKT 121003, 130219
Religious tolerance was rooted in
ancient religions. It is only the
Abrahamic religions -- Judaism,
Christianity, and Islam -- that are
intolerant of the beliefs of others.
Because of their self-assurance, in
spite of the scientific discoveries
in the days of deep space travel, that
these "modern" religions are
still trying to impose their beliefs
on others. Read the story of Hypatia
of Alexandria, a female Greek philosopher
and mathematician who was lynched by a
Christian mob at the instigation of
the Church.
http://en.wikipedia.org/wiki/Hypatia_of_Alexandria
130219
From Wikipedia: http://en.wikipedia.org/wiki/Religion_in_ancient_Rome 121003
Religion in ancient Rome encompasses the practices and beliefs the ancient Romans regarded as their own, as well as the many cults imported to Rome or practiced by peoples under Roman rule.
The Romans thought of themselves as highly religious, and attributed their success as a world power to their collective piety (pietas) in maintaining good relations with the gods. [UKT ¶]
UKT 160605 - From http://global.britannica.com/topic/Pietas 160605
"Pietas ,in Roman religion, personification of a respectful and faithful attachment to gods, country, and relatives, especially parents. Pietas had a temple at Rome, dedicated in 181 bc, and was often represented on coins as a female figure carrying a palm branch and a sceptre or as a matron casting incense upon an altar, sometimes accompanied by a stork, the symbol of filial piety."
The word, Pieta, may be equated to the Bur-Myan{prait~ta} who have been guardians such as parents who had looked after their progeny in life and even after death as disembodied spirits. As such they expect their progeny to remember them and offered their choice food, such a from a new harvest. However, when the progeny of a particular ancestral guardian failed in their expected duty, the poor
UKT 121003, 160605: The word "god" or "God" is best translated in the light of Theravada Buddhism as Deva
. The Bur-Myan word {dé-wa.}
{Bu.ra:} is not applicable to the Eng-Lat <god> or <God>. Even the Hindu-religionist Maha-Brahma
{Brah-ma}
is a Theravada Buddhism prides itself as a philosophy which does not accept the idea of Creation, nor, the idea of a Universal King handing out judgments on humans and forgiving their "Sins" if properly atoned.
According to legendary history, most of
Rome's religious institutions could be
traced to its founders, particularly
Numa Pompilius, the
Sabine second king of Rome, who
negotiated directly with the gods,
{dé-va.}. This archaic religion was
the foundation of the
mos maiorum, "the way of
the ancestors" or simply
"tradition", viewed as
central to Roman identity.
The priesthoods of public religion were held by members of the elite classes. There was no principle analogous to "separation of church and state" in ancient Rome. During the Roman Republic (509 BC–27 BC), the same men who were elected public officials served as augurs and pontiffs. [UKT ¶]
Priests married, raised families, and led politically active lives. Julius Caesar became Pontifex Maximus before he was elected consul. The augurs read the will of the gods and supervised the marking of boundaries as a reflection of universal order, thus sanctioning Roman expansionism as a matter of divine destiny. [UKT ¶]
UKT 121003: How like the European conquistadors who expanded into the Americas, and the British, the French, the Portuguese, and the Spanish who expanded into our parts of the world -- Asia and Australia. The policy of the Romans were no less worse than those of the Colonialists of the modern days. The Ancient Romans were probably far modern than the present day bigots because of their religious tolerance.
The
Roman triumph was at its core a religious
procession in which the victorious general
displayed his piety and his willingness
to serve the public good by dedicating a
portion of his spoils to the gods,
especially Jupiter, who embodied just rule.
As a result of the Punic Wars (264–146 BC),
when Rome struggled to establish itself
as a dominant power, many new temples were
built by magistrates in fulfillment of a
vow to a deity for assuring their military
success.
Roman religion was thus practical and contractual, based on the principle of do ut des, "I give that you might give." Religion depended on knowledge and the correct practice of prayer, ritual, and sacrifice, not on faith or dogma, although Latin literature preserves learned speculation on the nature of the divine [encompassing both God & Devil (Christianity), or Deva & Asura (Hinduism)] and its relation to human affairs. Even the most skeptical among Rome's intellectual elite such as Cicero, who was an augur, saw religion as a source of social order.
For ordinary Romans, religion was a part of daily life. [1] Each home had a household shrine at which prayers and libations to the family's domestic deities were offered. [UKT ¶]
UKT 121003: Compare with the Hindu sacrifices of offerings of milk, butter, fruits, etc., and the Bur-Myan Buddhist offerings to the house-hold Buddha image and to the Nats.
Neighborhood shrines and sacred places such as springs and groves dotted the city. Apuleius described the everyday quality of religion in observing how people who passed a cult place might make a vow or a fruit offering, or merely sit for a while. [2] [UKT ¶]
The Roman calendar was structured around religious observances. In the Imperial era, as many as 135 days of the year were devoted to religious festivals and games ( ludi). [3] Women, slaves, and children all participated in a range of religious activities. Some public rituals could be conducted only by women, and women formed what is perhaps Rome's most famous priesthood, the state-supported Vestal Virgins, who tended Rome's sacred hearth for centuries, until disbanded under Christian domination.
UKT 121003: Compare with the Hindu Luni-Solar calendar and the Bur-Myan Buddhist Luni-Solar calendar.
The Romans are known for the great number of deities they honored , a capacity that earned the mockery of early Christian polemicists. [4] The presence of Greeks on the Italian peninsula from the beginning of the historical period influenced Roman culture, introducing some religious practices that became as fundamental as the cult of Apollo. [UKT ¶]
UKT121003: Compare with the prayers to the Blessed Virgin and the Saints of the Christian Catholics, the prayers to Suriya or Sun-god of Hindus, and the reciting of the Peacock Sutta in the mornings and evenings, which I as a child going to a village-school in Kyaik'htaw village, Hanthawaddy District, Lower Burma, had to do.
It may be said that the Gayatri Mantra in Skt-Dev, the "Hindu equivalent"
- bk-cndl-gayatri<)) (link chk 160605)
of the Hindus and the Peacock Sutta are equivalents.
The Romans looked for common ground between their major gods and those of the Greeks, adapting Greek myths and iconography for Latin literature and Roman art. Etruscan religion was also a major influence, particularly on the practice of augury, since Rome had once been ruled by Etruscan kings.
Imported mystery religions, which offered initiates salvation in the afterlife, were a matter of personal choice for an individual, practiced in addition to carrying on one's family rites and participating in public religion. The mysteries, however, involved exclusive oaths and secrecy, conditions that conservative Romans viewed with suspicion as characteristic of "magic", conspiracy (coniuratio), and subversive activity. Sporadic and sometimes brutal attempts were made to suppress religionists who seemed to threaten traditional morality and unity, as with the [Roman] senate's efforts to restrict the Bacchanals in 186 BC.
UKT 121003. The practices of the Ancient Romans should be compared to those of Folk Elements of Burmese Buddhism in Dr. Htin Aung's excellent work. I have gone over it and had added my own notes based on my own experiences with the Nat worship,
{waiz~za} beliefs, and, Alchemy and Casting of the Runes:
See: Cult of Magus in Folk Elements in Buddhism
-- flk-ele-indx.htm > ch05-magus.htm (link chk 140716)
As the Romans extended their dominance
throughout the Mediterranean world,
their policy in general was to absorb
the deities and cults of other peoples
rather than try to eradicate them,
[5]
since they believed that preserving
tradition promoted social stability.
[6]
[UKT ¶]
One way that Rome incorporated diverse peoples was by supporting their religious heritage, building temples to local deities that framed their theology within the hierarchy of Roman religion. Inscriptions throughout the Empire record the side-by-side worship of local and Roman deities, including dedications made by Romans to local gods. [7] [UKT ¶]
By the height of the Empire, numerous international deities were cultivated at Rome and had been carried to even the most remote provinces, among them Cybele, Isis, Epona, and gods of solar monism such as Mithras and Sol Invictus, found as far north as Roman Britain. Because Romans had never been obligated to cultivate one god or one cult only, religious tolerance was not an issue in the sense that it is for competing monotheistic systems. [8] [UKT ¶]
The monotheistic rigor of Judaism posed difficulties for Roman policy that led at times to compromise and the granting of special exemptions, but sometimes to intractable conflict.
UKT 140716: To understand the present state of various Islamic traditions in the world today, all we have to do is to change the phrase "the monotheistic rigor of Judaism" to "... of Islam".
In the wake of the Republic's collapse,
state religion had adapted to support
the new regime of the emperors.
Augustus, the first Roman emperor,
justified the novelty of one-man rule
with a vast program of religious
revivalism and reform. Public vows
formerly made for the security of
the republic now were directed at the
wellbeing of the emperor. So-called
"emperor worship" expanded
on a grand scale the traditional Roman
veneration of the ancestral dead and
of the
Genius, the divine tutelary
{ro:ra nût}, of every individual. [UKT ¶]
UKT 121003: Tutelary gods,
{ín:}. Depending on the type of the
Longtime ago, thanks to my childhood-friend Dr. Nyunt Win, who later became a Chemistry professor at Yangon Arts & Science University, I read about the Buddhist Saint Milarepa (c. 1052 – c. 1135 CE), a former LeftHand adapt turned Buddhist - who used his
Imperial cult became one of the major
ways Rome advertised its presence in
the provinces and cultivated shared
cultural identity and loyalty throughout
the Empire. Rejection of the state
religion was tantamount to treason.
[UKT ¶]
UKT 140716: Two geographical neighbours of Myanmarpré with state religions are Bangladesh and Malaysia. The religion is Islam of Sunni tradition. Burma (now Myanmarpré) under Prime minister U Nu administration had declared Buddhism of Theravada tradition to be its state religion in early 1960s. The interactions of State (politicians) and Religion (religionists) in Myanmarpré has effected the personal lives of many to this day. See:
¤ http://en.wikipedia.org/wiki/U_Nu (140716)
"On 29 August 1961, Parliament passed the State Religion Promotion Act of 1961, initiated by U Nu himself. [9] This act made Buddhism the official state religion of the country, one of his election campaign promises as well as instated the Buddhist lunar calendar by official observance of the so-called Buddhist sabbath days, or Uposatha, in lieu of the Christian Sabbath day, Sunday."
¤ http://en.wikipedia..../Religion...Malaysia (140716)
¤ http://en.wikipedia..../Religion...Bangladesh (140716)
This was the context for Rome's conflict with Christianity, which Romans variously regarded as a form of atheism and novel superstitio.
From the 2nd century onward, the Church Fathers [the Roman Catholics] began to condemn the diverse religions practiced throughout the Empire collectively as "pagan." [9] In the early 4th century, Constantine I became the first emperor to convert to Christianity, launching the era of Christian hegemony. The emperor Julian made a short-lived attempt to revive traditional and Hellenistic religion and to affirm the special status of Judaism, but in 391 under Theodosius I Christianity became the official state religion of Rome, to the exclusion of all others. Pleas for religious tolerance from traditionalists such as the senator Symmachus (d. 402) were rejected, and Christian monotheism became a feature of Imperial domination. Heretics as well as non-Christians were subject to exclusion from public life or persecution, but Rome's original religious hierarchy and many aspects of its ritual influenced Christian forms, [10] and many pre-Christian beliefs and practices survived in Christian festivals and local traditions.
UKT: More in the extensive Wikipedia article.
Go back Ancient-Roman-note-b
-- UKT 110725, 130824, 140711, 160604
I have used the name of the Western
"God of Love" in place of his
Eastern counter-part to show the
similarity between two folk cultures.
[I look on Christianity and Islam, and
later Buddhism particularly the Mahayana
to be relatively modern, developed by
respective religionists to promote their
religion.] Another similarity is the idea of the
Third Eye - pineal gland .
Another reason why I've used the name
of the Western God of Love (Sex) in place
of kāma-deva
{ka-ma. dé-wa.} is because the word
«kāma» usually got mixed up
with the Pal-Myan
{kûm~ma.} (UHS-PMD0294) loosely
translated as 'fate' or Bur-Myan
{kän} (MED2010-0120).
UKT 110725: Looking at these composite animals should not make you think that there were really such animals. Remember the artist was just showing off his imagination - he wasn't going for reality. This you must remember in looking at figures and images in Myanmar pagodas and temples. -
Another mix-up is due to U Hoke Sein.
Pal:
{a.nín~ga.}
-
- UHS-PMD0049
UKT from UHS: m. Deva-god of
Sex-love, Maar-deva.
UKT 130305: The inclusion of Maar-deva as meaning for Kâma-deva by UHS is interesting.
Maar-deva resides in the highest déva-worlds (Buddhist cosmology) which is above the kingdom of Sakka. He is all for beings staying in the Samsara - the various worlds of Eat-Sleep-Sex. Because Shiva was practicing austerities and leading a sexless-life, it would be in the interest of somebody like Maar to distract him. Maybe, that is the reason why Kâma-deva has been equated to Maar by UHS.
Note: Skt-Dev
{kïn:si:} changes {ning~}/{nín} into {nûn~}
can be misleading in Romabama. Keeping
this mind I looked for a town mentioned
above, and have came up with:
© आनन्द सहर anandapura
= आ न न ् द स ह र
-pura, n. N. of a town; -- p011c2-b17
UKT: The name Anandapur (called as A+nda+Pur) derives from आनन्द सहर (which in Sanskrit means the "City of bliss/ ecstasy") - a city (21.21°N. 86.11°E.) in Orissa, India. -- http://en.wikipedia.org/wiki/Anandapur 130218
UKT: aks-to-aks gives {a-nûn~da. þa.ha.ra.}.
UKT 130824: to be continued after resolving the entry on UTM Pali-derived words dictionary, p241
Excerpt from: http://en.wikipedia.org/wiki/Rati...Kama...death-and-resurrection 110725
Note: Rati (रति{ra.ti.}) is the female counterpart of Cupid.
The demon Tarakasura [ तारकासुर or Taraka तारक = तारक ] had created havoc in the universe, and only the son of Deva-god Shiva could slay him, but Shiva had turned to ascetic ways after the death of his first wife, Sati or Shakti. [UKT ¶ ]
UKT: Read the story of Sati or Shakti - the Mother Goddess. Can it be interpreted as the collision of two cultures: of Southern India, and of North-eastern India (including North-central India and extending into northern Myanmarpré)? If we are to include the culture of North-western India, then it becomes the collision of three cultures. The story and others related to it are told in many websites, such as:
• http://en.wikipedia.org/wiki/Daksha 110811
• http://en.wikipedia.org/wiki/Shakti 110811
• http://en.wikipedia.org/wiki/Kali 110811
• http://www.mahashivratri.org/mahashivaratri-legends.html - 110811My conjecture, just pure conjecture which you may call a day dream, is based on the well-known fact that the Bur-Myanmar culture is feminine (where we place our women on a high footing) compared to that of India (and Europe) where masculinity is supreme.
In Myanmarpré, when we see a wife being controlled, especially financially, by her husband we dub her derogatorily as a
{ku.la: ma.ya:} 'the Indian-wife'. In Myanmarpré, you see mostly women in the bazaar where they are engaged in active trading - the men are there mostly to carry heavy loads. This has been noticed by the Europeans when they arrived in Myanmarpré (then spelled Burma) in the 19th century.
We call our country the "Motherland"
{a.mi.neing-ngän} -- not the "Fatherland"! The Bur-Myan wife controls her husband by worshipping him as the Lord of the House
{ain-U: nût} - and places him in the shrine room! She controls the finances - the kitchen. She decides how to bring the children up - the school they are going to. She expects her husband to go out into the world just to fetch wealth and to protect the household - nothing more. Ancient people are more prone to be Mother-goddess worshipers. They see a Mother-goddess in many things. The following is an except from Goddesses in Ancient India by P. K. Agrawla, Bennaras Hindu Univ., Abhinav Publications, 1st. ed. 1984, pp.145
(Note: I bought this book from Amazon in Canada on 2013Oct18 - Cd$19.59. A well referenced book, each chapter has its own references. There are 5 chapters, and an example of a reference in the following excerpt which I have marked as (ref 4.606) is from chapter 4 with ref. 606. Looking into the list at the end of chapter 4 shows that it is from Vedic Index, Vol. II, p.157).
UKT 160607: Lately I have come to realized that, it is not only the ancient peoples but modern inhabitants of the India and Myanmarpré are prone to create "Mothers" to worship and pray to in times of stress and danger.
Ashṭakā, Ekāshṭakā Personifications
(p109begin)
Besides such personified lunar phases and the asterisms, we also find a tendency to deify similarly an auspiciously held day or some significant occasion. Of them Ashṭakā (or Ekāshṭakā) and Shashṭhī are the prominent ones and often appear as personified goddesses.In AV III, 10.1-13 a goddess by the name Ashṭakā or Ekāshṭakā has been celebrated. According to the commentators this particular Eighth Day or Ekāshṭakā was the eight day after the full moon of Māgha, and as it marked the end of the year, or the beginning of the new year, the day was held in particular reverence. (ref 4.606) [UKT ¶]
UKT 140717: Full-Moon of Māgha (Hind-Dev माघ maagh) known as {ta.po.twè: la.præÑ.} for the year 2014 falls on Feb 14. For the year 2013 it falls on Feb 25.
- http://en.wikipedia.org/wiki/Magha_Puja 140717
It was my birthday - at the exact time of birth at early dawn, the Moon was just a few degrees short of fullness. Because of which I have the full blessing of Goddess Sarasati - the Goddess of Knowledge and was predicted to be a life-long teacher ever in search of knowledge. Even at age 80, I still thirst for knowledge.An Ashṭakā or this 'sole Ashṭakā' was the eighth day after the full moon is clearly shown by the Atharvaveda. (ref 4.607) In the hymn dedicated to her praise this night is likened to a cow and addressed as the consort of the Year (saṁvatsarasya painī). (ref 4.608) She is asked to grant abundant happiness, children, wealth, cattle and the favour of the gods. Above all, she is lauded as the mother of Indra and Soma, and the daughter of Prajāpati. (ref. 4.609) She is said to have brought forth hear babe, the mighty and illustrious Indra, with whom the gods could subdue their adversaries and who killed in his might the Dasyus or Asuras. (ref 4.610)
The Taittirīya Saṁhitā tells us that the Ekāshṭakā is the wife of the year, and on his night he dwells with her. (ref 4.611) In the Mantra Brāhmaṇa she is addressed as Night, the wife or counterpart of the year. (ref 4.612) Elsewhere she is equated with this earth (ref 4.613) and said to be sacred to Prajāpati. (ref 4.614)
From the Tāṇdya Brāhmaṇa we know of a tradition according to which the twelve Ekāshṭakās is (properly Ashṭakās, each eighth day following a full-moon day) had come to be believed as sacred. (ref 4.615) On the same lines Grbyasūtras appear to enjoin more than one such day, i.e, three or even four Ashṭakās. (ref 4.616) But the Ashṭakā par excellence or Ekāshṭakā seems to be held in special reverence and was celebrated in the month of Māgha. [UKT ¶]
V.M Apte has termed it as 'the middle Ashṭakā', of which the sacrifice of a cow or an animal (goat) was a district feature. (ref 4.617) As noted by Keith, "A very odd rite is prescribed by the Mānava school (VOJ IV.211; MGS ii.9.1-3), for the evening before the last Astaka: at the cross-roads the sacrificer kills a cow, dismembers it, and divides the flesh among the passers by. (ref 4.618) It is interesting to note that in the Anvāshṭakya ceremony, or the rites following the Ashṭakā, the "Mothers" were offered their sacrificial share along with the Fathers, Agni and Soma, and they received particularly wine (surā) and the scum of boiled rice. (ref 4.619)
Somewhat similar to Ashṭakā is the personification of the full-moon night of the month of Margasirsha under the name Āgrahāyaṇī . (ref 4.620) It is in fact the full moon day which comes in the beginning of the year, and the festival on this occasion seems to make use of some of the mantras that were recited on the Ashṭakā festivals (i.e. AV III. 10.2-6: Taitt. Saṁ 5.7.2.1).621
Ratrī the Night
(p108 contd)
More or less of the same type is the personification of Night, Rātrī, who seems to be hailed in one complete hymn as early as the Ṛgveda. (ref 4.622) She is called (p109end)---
We see this idea extended to the Lord of the Country - the king. We worship him, and it is his duty to protect us from the enemies. As for the control of finances, and education, etc., it is the job of the population. It is enshrined in the teachings of the Buddha himself.
I think it is based on the ancient worship of the Mèdaw {mèý-tau}. The ancient Pyus had images of Mother Goddess, and many households in present-day Yangon have a shrine to the Nankareing
{nän-ka.reing: mèý-tau}. Refer to Myanmar Traditional Nat History - by U Htwé Han and U Ba Nyunt, Rangoon, 1981, p.162 .
I have come to notice the strange likeness of god or goddess of the lost Harappan culture to our Mother Goddess Nankareing, especially because of the fish in her hands. The fish symbol was also important in the Harappan culture.
The story of Sati probably reflects the episode of the Southern Indians (worshippers of Siva - the Dravidian speakers - "Pre-Hindus") coming into contact with the Northern Indians (worshippers of Shakti - the Triple Mother Goddess of the Tib-Bur - "Pre-Buddhists") much to the anger of the Tib-Bur population personified by Himalaya (the father of Shakti - Daksha). It probably results in Rhotacism [reverse: Lalation (?)] : changing of /l/ to /r/ in the common language. Many Vedic words becoming difficult for the speakers. It probably tells the about the split of Vedic and Classical Sanskrit codified by Panini. - UKT110811
Deva-god Kama was thus instructed by
the Deva-gods to make the Deva-god Shiva
fall in love again [and have sex for
procreation]. Kama went to Mount Kailash
{ké-la-þa. taung} with Rati and Madhu or
Vasanta ("Spring"), [UKT ¶]
UKT 130305: Mt. Kailalsh in Tibet has a namesake
[Karma] ... shot his love-arrows at Shiva (in another version of the legend, Kama entered Shiva's mind) and invoked [sexual] desire. Wounded by Kama's arrows, Shiva becomes attracted to Parvati, the reincarnation of Sati, but agitated, burns Kama by a glance of his third eye. [10] [11] [12]
UKT: More in Wikipedia article.
Go back Cupid-Siva-sex-note-b
-- UKT 110724, 121003, 130304, 130911, 140711 , 160605
As my study of Mon-Myan progresses, I have to rewrite some portions. Mon-Myan aksharas have two types of inherent vowels, which to my ears sound like, {a.} and {é}, thus, {ka.} {hka.} {gé} {hké} {ngé}.
The nasal of the row#4 {wag}-consonant,
न
{na.}, is the most readily understood
in BEPS languages. However in Mon-Myan, its intrinsic
vowel is not
{a.}, but
{é}. When this intrinsic vowel has to be killed with the viram aka
{a.þût} in the coda of syllables we are in difficulty.
न «na» + viram --> न् «n»
{n}
Remember the canonical form of the Dev and
Myan syllables is CVÇ, where Ç is the
killed consonant of the type
{n}. Suppose, we have to transcribe the
Eng-Lat <ban> or just <an>.
We have to transcribe as:
{ûn} with IPA pronunciation /ʌn/ -- NOT /æn/ nor /an/
The transcription become more confusing when we have to included the "short" and
"long" vowels of Eng-Lat, and the three pitch-registers of Bur-Myan together.
Throw in the very short sound of
{a:.} of Mon-Myan and its equivalent अः of Skt-Dev, and we are in a mess,
particularly when we do not know the vowel-duration of "short" and "long". To
remedy this, I have used the time to blink your eye, eye-blink shortened
to blk:
Bur-Myan: creak (1 blk):
{ûn.}, modal (2 blk):
{ûn:}
Incorporating Mon-Myan into our study - BEPS (Burmese-English-Pali-Sanskrithe following 'allophones' of the vowel /a/.
-------------------------------- 1/2 blk ------ 1 blk ------ 2 blk -- -- 2 blk + emphasis
Regular Bur-Myan: -------{aa.} -----
{a.} ----
{a} -- --
{a:}
Regular Mon-Myan: ------{a:.} अः --
Nasal of indefinite POA:{än.} ------
{än} अं
Note that I have to use the three-dot notation in
{a:.}, the parallel of which is found in ஃ -- the Tamil Sign Visarga
{wic~sa.pauk} U+0B83.
However, in both Pal-Myan, and Skt-Myan,
we find only the modal:
{ûn}. The pitch-registers may also be
simulated by the use of
{þé:þé:tïn} 'dot above' as in अं
& नं with IPA pronunciations
/ʌn/ & /nʌn/. See definition
in MLC MED2006-500. Note: I am not giving
the IAST transcriptions here to avoid
confusion.
1 blk (creak):
{än.} -- in place of
2 blk (modal):{än} -- in place of
2 blk + emphasis (emphatic}: not realized
The only other consonant of row#4 that
may be killed is the tenuis consonant
{ta.}.
त «ta» + viram --> त् «t»
{t}
{ût} with IPA pronunciation /ʌt/ -- NOT /æt/ nor /at/
Even in Bur-Myan there is only one pitch-register in rime.
{na.} न and
{ûn} अन् UKT - 110811, 130219, 130305, 130823, 140711
To negate a word in Skt-Dev ,
{a.} अ inserted as a prefix.
Negation in Bur-Myan, and possibly in Néwari, is different. Let us
see the steps in negative prefix formation
in Skt-Dev.
#1.
#2. The pronunciation of
#3. To take a concrete example:
Skt: अतिपात्य «atipātya» - adj. to be neglected, to be passed over -- SpkSkt
Skt antonym: अनतिपात्य [an-ati-pâtya] -->{a.na.ti.pa-t~ya.}
- fp. not to be neglected. -- Mac011c3
Pal:{a.ti.pa-ta.}
-- UHS-PMD0031
UKT from UHS: m. passed over, jumped over
Now, a second example:
#4. A second example:
Skt: अनशित «an-asita» = अ न श ि त - pp. not eaten.
Skt antonym: अनश्नत् «an-as-nat» = अ न श ् न त ् - pr. pt. not eating.
Note: In the first example, [a.na.ti-pâtya] becomes [an-ati-pâtya]. In the second, «an-asita» becomes «an-as-nat». In both cases, <an> becomes prominent.
#5. In Macdonell's transliteration, the {na.} is split up into {n}~{a.} as:
{a.na.} अन /ə.na/ -->
{ûn~a.} अन्अ /ʌn.a/
{a.na} --> {ûn~a}
e.g. अनाकम्प an-akampa 'immovable'
{a.ni.} --> {ûn~i.}
e.g. अनिच्छत् an-icchat 'not wishing'
{a.nu.} --> {ûn~u.}
e.g. अनुक्त an-ukta 'unuttered, undiscussed, unsummoned'
The above mechanism (my proposal) calls for the presence of an
{a.þût} aka viram after
{na.}, or a
conjunct in the spelling. I had looked into the possibility of this
splitting up in Pal-Myan, in the negatives involving
{a.}
&
{na.}
as given in UHS-PMD on p.0049-0054. I do not find the above mechanism.
Similarly, There may be none in Skt-Dev.
My conclusion at this point: Macdonell's transliteration showing <a.na> to <an-a.> is misleading. Perhaps it throws light on the use of <an> in English.
Go back Pronun-r4-note-b
From Wikipedia: http://en.wikipedia.org/wiki/Third_eye 121004
The third eye (also known as the inner eye) is a mystical and
esoteric concept referring to a speculative invisible eye which provides
perception beyond ordinary sight.[1]
In certain dharmic spiritual traditions such as Hinduism, the third eye refers
to the ajna, or
brow, chakra.[2]
The third eye is referred to the gate that leads within to inner realms and
spaces of
higher consciousness. In
New Age
spirituality, the third eye often symbolizes a state of enlightenment or the
evocation of mental images having deeply personal spiritual or
psychological significance. The third eye is often associated with religious
visions,
clairvoyance, the ability to observe
chakras and
auras,[3]
precognition, and
out-of-body experiences [OBE]. People who are claimed to have the capacity to
utilize their third eyes are sometimes known as seers.
The third eye is supposedly located around the middle of the forehead, slightly
above the junction of the eyebrows. In some traditions, it is believed to be be
connected with the
pineal
gland, or identical with it. Some theories posit that in far ancient times,
humans had a third eye on their foreheads which provided them the ability to
peer into spiritual realms. Over time, the third eye atrophied and sunk into the
convolutions of the brain.[1]
UKT: More in the Wikipedia article.
UKT 130824: The mark on Buddha's forehead, the external eyes, and the pineal gland are almost in alignment. This has led to the suggestion that the pineal is the Third eye.
From Wikipedia: http://en.wikipedia.org/wiki/Pineal_gland 121004
The pineal gland (also called the pineal body, epiphysis cerebri, epiphysis, conarium or the "third eye") is a small endocrine gland in the vertebrate brain. It produces the serotonin derivative melatonin, a hormone that affects the modulation of wake/sleep patterns and seasonal functions.[1][2] Its shape resembles a tiny pine cone (hence its name), and it is located near the centre of the brain, between the two hemispheres, tucked in a groove where the two rounded thalamic bodies join.
The pineal gland is reddish-gray and about the size of a grain of rice (5–8 mm) in humans, located just rostro-dorsal to the superior colliculus and behind and beneath the stria medullaris, between the laterally positioned thalamic bodies. It is part of the epithalamus.
The pineal gland is a midline structure shaped like a pine cone,[3] and is often seen in plain skull X-rays, as it is often calcified;[4] calcification has been shown in one small study to correlate with the accumulation of fluoride. [5]
UKT: As a down-to-earth scientist, I don't believe in all that have been reported as science. The following is to be read with an open mind.
Dr. Rick Strassman, while conducting research on the psychedelic dimethyltryptamine (DMT) in the 1990s at the University of New Mexico, advanced the controversial hypothesis that a massive release of DMT from the pineal gland prior to death or near death was the cause of the near death experience (NDE) phenomenon. Several of his test subjects reported NDE-like audio or visual hallucinations. His explanation for this was the possible lack of panic involved in the clinical setting and possible dosage differences between those administered and those encountered in actual NDE cases. Several subjects also reported contact with 'other beings', alien like, insectoid or reptilian in nature, in highly advanced technological environments[28] where the subjects were 'carried,' 'probed,' 'tested,' 'manipulated,' 'dismembered,' 'taught,' 'loved,' and even 'raped' by these 'beings' (one could note the strong similarities of these bodily tests/invasions in other psychedelic experiences throughout time, outlined in Graham Hancock's "Supernatural"[29]). Basing his reasoning on his belief that all the enzymatic material needed to produce DMT is found in the pineal gland (see evidence in mammals), and moreover in substantially greater concentrations than in any other part of the body, Strassman ([28] p. 69) has speculated that DMT is made in the pineal gland.
UKT: More in the Wikipedia article.
Now a conjecture of my own:
On many images of the Buddha in Myanmar a mark representing a "living hair" is clearly depicted. It has been said that it represents the Third Eye. However, because such marks were later additions after hundreds of years after Buddha's death, there is no credence to such conjecture as a "living hair". Since, the Gautama Buddha was not a Hindu, there could have been no such marks as would find on Hindu holy men. I wait for input from my peers. -- UKT121004
UKT: More in the Wikipedia article
Go back Third-Eye-note-b
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