p026.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.m~ba.} /
{ûm}
p026c1
{ûm~bu.}
{a.m~Ba.}
{a.m~la.}
{a.ya.}
: compare with Bur-Myan
{èý} (2 blk) &
{æÑ}
p026c2
{a.ya}
Nya'gyi
{Ña.}/
{Ñ}
The problem of Anglicising common Bur-Myan words that end in
such as NayPyiDaw{né-præÑ-tau}.
{a.ra.}
: pronunciation of
{ar},
{al},
{au},
{aþ},
{ah}
p026c3
{a.ra}
{a.ri.}
UKT 120117, 131020, 140726, 160808: The problem of
{a.} checked by approximants (semi-consonants or semivowels) are studied here. Syllables in which
{ý} is common in Bur-Myan. An example,
{èý}, is found in the name of Dawei
{hta:wèý} aka
{hta:wèý-mro.}. See in my note on Dawei aka Tavoy in Myanmarpré. It belongs to the series:
{è.},
{è:}
When
{al},
{aw} ,
{ah} ?
I am not certain of the pronunciation except for
1. Grammatical notes and Vocabulary of the Peguan Language, to which are added a few pages of phrases, etc., by Haswell, J.M., ABM Press (American Baptist Mission Press), Rangoon, 1874
- MonMyan-Haswell-gramm-notes-vocab<Ô> / bkp<Ô> (link chk 160809)
2. A vocabulary of English and Peguan, to which are added a few pages of geographical names , by Stevens, E.O., ABM Press, Rangoon, 1896
- MonMyan-Stevens-vocab<Ô> / bkp<Ô> (link chk 160809)
3. Notes on the transliteration of Burmese alphabet into Roman characters, and vocal and consonantal sounds of the Peguan or Talaing language, by R. C. Temple, Rangoon 1876,
- Mon-Myan-RCTemple-translit-Bur<Ô> / bkp<Ô> (link chk 160809).
4. Fundamentals of Mon Speech & Script (in Bur-Myan), by Naing Maung Toe, www.monlibrary.com, Yangon, 2007 (Romabama may be applicable in NMT)
- MonMyan-NMgToe-Mon-Bur<Ô> / bkp<Ô> (link chk 160809)
(frequently need to refer to {nga.hswè:} on p047/pdf051)
5. Speaking Mon-Myan Language (MonSPK) - spk-all-indx.htm (link chk 160809)Even at this stage of my study of Mon-Myan language, I find that Mon-Myan
{ou} has to be included in BEPS Basic vowels:
Orphan:
अरx{093c}ञ्जित a-rañgita dissatisfied.
• Ayanamsa : astronomy
{a.ya.na.}
•
Checking vowels by killed-Approximants
{èý},
{ar},
{al},
{au},
{aþ},
{ah}
• Dawei
aka Tavoy -
{hta:wèý-mro.}
•
Palatal plosive-stops and Dental
fricatives
• Yeti -
{nhing: lu-wän}
• Yoni -
{yau:ni.} योनि
«yoni»
{a.m~ba.} /
{ûm}
p026c1-b00/ p027
• अम्बिका
[ ambikâ ]
- f. N. of Pârvatî
[UKT: पार्वती
«pārvatī» ] ; N. of
Dhrita-râshtra's mother; -pati,
m. Rudra or Siva.
अम्बिका ambikâ Pârvatî; N. of
Dhrita-râshtra's mother; -pati, m. Rudra or Siva.
{ûm~bu.}
p026c1-b01/ p027
• अम्बु
[ ambu ]
Skt: अम्बु
[ ambu ]
- n. water; -kârin,
a. living in the water; m.
aquatic animal. (Mac026)
अम्बु ambu
water; -kârin, a. living in the water; m. aquatic animal.
© अम्बु
[ ambu ]
Skt: अम्बु
[ ambu ] - n. water - Mac026c1
BPal:
{ûm~bu.} - UHS-PMD0121
UKT from UHS: n. water
p026c1-b02/ p027
• अम्बुज
[ ambu-ga ]
- a. aquatic; m. n.
(day) lotus: -bândhava,
m. sun; -‿aksha,
a. (î) lotus eyed;
-‿âsanâ, f. Lakshmî
(lotus-seated).
अम्बुज ambu-ga
aquatic; m. n. (day) lotus: -bândhava, m. sun; -̮aksha, a. (î)
lotuseyed; -̮âsanâ, f. Lakshmî (lotus-seated).
p026c1-b03/ p027
• अम्बुद
[ ambu-da ]
- m. cloud: -nâsa, m. dispersion of clouds; -dhara,
m. cloud; -dhi, m.
sea; -nidhi, m. id.; -pakshin, m. water-bird; -pati,
m. Varuna; sea; -paddhati,
f. current; -muk, m. cloud; -raya, m. current;
-râsi, m. sea; -ruha, n.
day-flowering lotus; -ruhinî, f. lotus; -lîlâ-geha, n. pleasure-house in the
water; -vâha, m. cloud; -vega, m. current.
अम्बुद ambu-da
cloud: -nâsa, m. dispersion of clouds; -dhara, m. cloud; -dhi,
m. sea; -nidhi, m. id.; -pakshin, m. water-bird; -pati, m.
Varuna; sea; -paddhati, f. current; -muk, m. cloud; -raya,
m. current; -râsi, m. sea; -ruha, n. day-flowering lotus; -ruhinî,
f. lotus; -lîlâ-geha, n. pleasure-house in the water; -vâha,
m. cloud; -vega, m. current.
p026c1-b04/ p027
• अम्बूकृत
[ ambû-krita ]
- pp. accompanied by spitting;
n. bellowing with foaming at the mouth.
अम्बूकृत ambû-krita
accompanied by spitting; n. bellowing with foaming at the
mouth.
{a.m~Ba.}
p026c1-b05/ p027
• अम्भस्
[ ámbhas ]
= अ म ् भ स ्
- n. water; -tas, ad. out of the water.
अम्भस् ámbhas
water; -tas, ad. out of the water.
p026c1-b06/ p027
• अम्भोज
[ ambho-ga ]
- n. (day) lotus; -ginî, f. lotus
plant: -vana, n. pond covered with lotuses;
-da, m. cloud; -dhara, m. id.; -dhi, m. sea;
-nidhi, m. id.; -bindu, m. drop of water;
-muk, m. cloud; -ruha, n. (day) lotus:
-maya, a. full of lotuses.
अम्भोज ambho-ga
(day) lotus; -ginî, f. lotus plant: -vana, n. pond covered
with lotuses; -da, m. cloud; -dhara, m. id.; -dhi, m. sea; -nidhi,
m. id.; -bindu, m. drop of water; -muk, m. cloud; -ruha, n.
(day) lotus: -maya, a. full of lotuses.
p026c1-b07/ p027
• अम्मय
[ am-maya ]
- a. (î) watery.
अम्मय am-maya (î)
watery.
{a.m~la.}
p026c1-b08/ p027
• अम्ल
[ am-la ]
= अ म ् ल
- a. sour.
अम्ल am-la sour.
p026c1-b09/ p027
• अम्लान
[ a-mlâ-na ]
- pp. not withered or withering;
fresh; -darsana, a. keen-eyed.
अम्लान a-mlâ-na
not withered or withering; fresh; -darsana, a. keen-eyed.
p026c1-b10/ p027
• अम्लानि [ a-mlâ-ni ]
- a. not withering; -yin, a. id.
अम्लानि a-mlâ-ni
not withering; -yin, a. id.
p026c1-b11
• [amlî-bhû]
- become sour
(end of old p026-1.htm)
{a.ya.} :
{èý} (2 blk)
p026c1-b12/ p027
• अय [ áy-a ]
Skt: अय [ áy-a ]
- m. going; course; good fortune.
- Mac026c1
अय áy-a going;
course; good fortune.
BPal:
{a.ya.} -- UHS-PMD0122
UKT from UHS: ¹. n. iron.
². m. prosperity, income
UKT 140726: Meaning ¹. n.
<iron> seems to be applicable to
{a.ya:.}
{a.ya:.}
UKT 131019, 140726: Note the alternate use of
{wic~sa.} or visarga . It is found in Mon-Myan (
{a.ya:})
Vow-duration in eye-blinks (blk):
I found this usage only after I started to learn Mon-Myan. Romabama represents it by three-dots {:.} which I have borrowed from Tamil-Tamil: ஃ .
p026c1-b13
• [ayah-kâya]
- m. N. of a Daitya.
p026c1-b14/ p027
• अयःपिण्ड [ ayah-pinda ]
- m. n. lump of iron.
अयःपिण्ड ayah-pinda
lump of iron.
p026c1-b15/ p027
• अयक्ष्म [ a-yakshmá ]
- a. free from disease, healthy.
अयक्ष्म a-yakshmá
free from disease, healthy.
p026c1-b16/ p027
• अयज्ञ [ á-yagña ]
- m. no sacrifice; non-performance of sacrifice; a. (á) not sacrificing.
अयज्ञ á-yagña
no sacrifice; non-performance of sacrifice; a. (á) not
sacrificing.
p026c1-b17/ p027
• अयज्यु á-yag-yu, ˚-वन् [ -van ]
- a. impious.
अयज्यु -van
impious.
p026c1-b18/ p027
• अयत [ á-yata ]
- pp. uncontrolled, unrestrained.
अयत á-yata
uncontrolled, unrestrained.
p026c1-b19/ p027
• अयति
ayati [ a-yati ]
Skt अयति
[ a-yati ]- m. no ascetic. -- Mac026c1
Skt: अयति «ayati»
- adj. not attempting. n.
no ascetic -- SpkSkt
अयति a-yati no
ascetic.
BPal: 
{a.ya.ti.} - UHS-PMD0122
UKT from UHS: to go, to arrive
UKT 131020, 140726, 160809: The English word "Yeti" and यति «yati» can easily be confused. In the Skt-Dev the vowel in <y> is front-open, whereas in the English it is front-close. Similarly the English vowels are more close than Burmese. It is found in English rendition of the Bur-Myan
{ín:sain-mro.}, which in English is "Insein". Lets see what is meant by Yeti in modern English. See my note on Yeti .
p026c1-b20/ p027
• अयत्न [ a-yatna ]
- m. no effort, ease: °--, -tas, in. without trouble; -vâla-vyaganî-bhû,
become a fly-fan without trouble.
अयत्न a-yatna no
effort, ease: °--, -tas, in. without trouble; -vâla-vyaganî-bhû,
become a fly-fan without trouble.
p026c1-b21/ p027
• अयथातथम् [ a-yathâ-tatham ]
- ad. not as it should be; -balam, ad. not according to strength;
-‿artha, a. untrue, false; -vat, ad. wrongly, falsely;
-sthita, pp. disarranged.
अयथातथम् a-yathâ-tatham
not as it should be; -balam, ad. not according to strength;
-̮artha, a. untrue, false; -vat, ad. wrongly, falsely; -sthita,
pp. disarranged.
p026c1-b22/ p027
• अयथोचित [ ayathâ‿ukita ]
- pp. unseemly.
अयथोचित ayathâ̮ukita
unseemly.
p026c1-b23/ p027
• अयदि [ a-yad-i ]
- lc. when there is no 'yad' (gr.).
अयदि a-yad-i
when there is no ʻyadʼ (gr.).
p026c1-b24/ p027
• अयन ayana [ áy-ana ]
Skt: अयन [ áy-ana ]
-- a. going, coming; n. going; way;
course; certain Soma sacrifice lasting
a year; sun's course from one
solstice to an other; half-year;
solstice; resting-place.
-- Mac026c1
Skt: अयन «ayana»
-- adj. going. n. astro.
advancing, equitorial and solstitial
points, soltice, precession.
n. half year , manner, place of
refuge, progress, treatise, walking
a road, way -- SpkSkt,
अयन áy-ana
going, coming; n. going; way; course; certain Soma sacrifice
lasting a year; sun's course from one solstice to another;
half-year; solstice; resting-place.
BPal:
{a.ya.na.} -- UHS-PMD0122
UKT from UHS: n. walk, way.
mfn. going
UKT 140726: See my note on Ayanamsa
p026c1-b25/ p027
• अयन्त्रण [ a-yantrana ]
- a. unrestrained, free.
अयन्त्रण
a-yantrana unrestrained, free.
p026c1-b26/ p027
• अयन्त्रित [ a-yantrita ]
- pp. uncurbed, at large; un-self-controlled.
अयन्त्रित
a-yantrita uncurbed, at large; un-self-controlled.
p026c1-b27/ p027
• अयम् [ ay-ám ]
- pn. nm. sg. m. this; often = here; (n. idam, f. iyam.)
अयम् ay-ám this;
often=here; (n. idam, f. iyam.)
p026c1-b28/ p027
• अयमित [ a-yamita ]
- pp. not kept in order; untrimmed (nails).
अयमित a-yamita
not kept in order; untrimmed (nails).
p026c1-b29/ p027
• अयवत् [ aya-vat ]
- a. happy, fortunate.
अयवत् aya-vat
happy, fortunate.
p026c1-b30/ p027
• अयशस् [ a-yasas ]
- n. disgrace, dishonour; insult; -kara, a. (î) dishonouring, disgracing.
अयशस् a-yasas
disgrace, dishonour; insult; -kara, a. (î) dishonouring,
disgracing.
p026c1-b31/ p027
• अयस् [ áy-as ]
- n. metal, iron; iron instrument, knife, sword; -kânta, m. magnet;
-máya, a. (î) of iron.
अयस् áy-as
metal, iron; iron instrument, knife, sword; -kânta, m.
magnet; -máya, a. (î) of iron.
{a.ya}
p026c2-b01/ p027
• अया [ ay&asharp; ]
- (in.) ad. in this manner, thus.
अया ayaN in this
manner, thus.
p026c2-b02/ p027
• अयाचित [ á-yâk-i-ta ]
- pp. unasked; given without asking; -tri, a. not soliciting or wooing.
अयाचित á-yâk-i-ta
unasked; given without asking; -tri, a. not soliciting or
wooing.
p026c2-b03/ p027
• अयाज्य [ a-yâgyá ]
- fp. who may not be sacrificed for; that may not be sacrificed.
अयाज्य a-yâgyá
who may not be sacrificed for; that may not be sacrificed.
p026c2-b04/ p027
• अयातयाम [ á-yâta-yâma ]
- a. not stale, not ineffectual; n. pl. a kind of Yagus texts; (á)-tâ,
f.
effectualness.
अयातयाम
á-yâta-yâma not stale, not ineffectual; n. pl. a kind of
Yagus texts; (á)-tâ, f. effectualness.
p026c2-b05/ p027
• अयास् [ a-yãs ]
Skt: अयास् [ a-y&asharp;s ]
- a. indefatigable; -ya, a. id.; m. N. of a seer. -
Mac026c2
Skt: अयास् «ayās» - adj. agile,
dexterous, nimble - SpkSkt
अयास् a-yaNs
indefatigable; -ya, a. id.; m. N. of a seer.
© अयास्य
«ayāsya» [ a-yãsya ]
Skt: अयास्य
[ a-yãsya ] - a. id.; m. N.
of a seer -- Mac026c2
Skt: अयास्य
«ayāsya» - adj. valiant,
agile, dexterous -- SpkSkt
UKT 140726: The seer mentioned by Macdonell seems to be Rishi Ayasya - one of the ancient Vedic rishis mentioned in (Rig Veda IX.46.2) , in which he prays –
परिष्कृतास इन्दवो योषेव पित्र्यावती |
वायुं सोमा असृक्षत ||
He states that having acquired the knowledge of the Highest the learned people easily unravel the deeply hidden meaning of the most subtle kind. ..."
-- https://en.wikipedia.org/wiki/Mauna_silence 160810
in which is stated: "In Hindu philosophy, Mauna (Silence), which has a voice of its own, refers to peace of mind, inner quietude, Samadhi and the Absolute Reality. The Hindu texts insist upon proper understanding of silence by experiencing it through control of speech and practice." : मौनम् «mauna» or मौनित्व «maunitva» "silence, taciturnity, silence of the mind" .
{a.yi}
p026c2-b06
• अयि [ayí]
- ij. (usually with vc.) or intr. pcl.
{a.yu.}
p026c2-b07/ p027
• अयुक्छद [ a-yuk-khada ]
- m. (odd-leaved, i.e. seven-leaved) a tree (sapta-parna).
अयुक्छद a-yuk-khada
(odd-leaved, i. e. seven-leaved) a tree (sapta-parna).
p026c2-b08/ p027
• अयुक्त [ a-yukta ]
- pp. unyoked; unconnected; unattached to (lc.); unintent; unsuitable, unseemly;
n. unsuitable metaphor; -tva, n. inappropriateness; -rûpa,
a.
unsuitable.
अयुक्त a-yukta
unyoked; unconnected; unattached to (lc.); unintent;
unsuitable, unseemly; n. unsuitable metaphor; -tva, n.
inappropriateness; -rûpa, a. unsuitable.
© अयुक्त [ a-yukta ]
Skt:
- pp. unyoked; unconnected; unattached to (lc.);
unintent; unsuitable, unseemly;
n. unsuitable metaphor - Mac026c2
BPal:
{a.yoat~ta.}
- UHS PMD0122
UKT from UHS: mfn. unsuitable, inappropriate. n.
inappropriateness, unsuitability
p026c2-b09/ p027
• अयुक्संख्य [ a-yuk-saṅkhya ]
- a. hvg. an uneven number.
अयुक्संख्य
a-yuk-saṅkhya hvg. an uneven number.
p026c2-b10/ p027
• अयुगसप्ति
[ a-yuga-sapti ]
= अ य ु ग स प ् त ि
- m. sun.
अयुगसप्ति
a-yuga-sapti sun.
p026c2-b11/ p027
• अयुगार्चिस् [ a-yuga‿arkis ]
- m. fire (odd-rayed = seven-rayed).
अयुगार्चिस्
a-yuga̮arkis fire (odd-rayed =seven-rayed).
p026c2-b12/ p027
• अयुग्म
[ a-yugma ]
- a. uneven, odd.
अयुग्म a-yugma
uneven, odd.
p026c2-b13/ p027
• अयुग्मच्छद
[ ayugma-kkhada ]
= अ य ु ग ् म च ् छ द
- m. = ayuk-kha-da; -lokana,
m. Siva (odd- i.e. three-eyed);
-sara, m. Kâma (odd-=five-arrowed).
अयुग्मच्छद
ayugma-kkhada three-eyed); -sara, m. Kâma
(odd-=five-arrowed).
p026c2-b14/ p027
• अयुङ्ग [ á-yuṅga ]
- a. uneven, odd; -yúg, a. id.; -yugá, a. without an equal; uneven, odd.
अयुङ्ग á-yuṅga
uneven, odd; -yúg, a. id.; -yugá, a. without an equal;
uneven, odd.
p026c2-b15/ p027
• अयुत [ a-yúta ]
- (pp.) n. myriad.
अयुत a-yúta
myriad.
p026c2-b16/ p027
• अयुद्ध [ á-yuddha ]
Skt: अयुद्ध [ á-yuddha ]
- pp. uncombated, irresistible; n. absence of war, peace. -
Mac026c2
अयुद्ध á-yuddha
uncombated, irresistible; n. absence of war, peace.
BPal:
{a.yoad~Da.} - UHS-PMD0122
UKT from UHS: mfn. not for military attack. n. absence of
war
p026c2-b17/ p027
• अयुद्ध्वी [ á-yuddhvî ]
- abs. without fighting.
अयुद्ध्वी
á-yuddhvî without fighting.
p026c2-b18/ p027
• अयुवमारिन् [ a-yuva-mârin ]
_ a. in which youths do not die.
अयुवमारिन्
a-yuva-mârin in which youths do not die.
{a.yé}
p026c2-b19/ not online
• अये [aye]
- ij. of surprise; often = ayi
{a.yau:}
p026c2-b20/ p027
• अयोग [ a-yoga ]
- m. separation; wrong employment; bad quality; inappropriateness;
impossibility.
अयोग a-yoga
separation; wrong employment; bad quality;
inappropriateness; impossibility.
p026c2-b21/ p027
• अयोगुड [ ayo-guda ]
- m. iron ball.
अयोगुड ayo-guda
iron ball.
p026c2-b22/ not online
• अयोगू
[ayo-gû]
- f. a mixed caste
p026c2-b23/ p027
• अयोग्य [ a-yogya ]
- fp. unfit, useless; unauthorised; not a match for (lc.); -tva,
n.
unfitness.
अयोग्य a-yogya
unfit, useless; unauthorised; not a match for (lc.); -tva,
n. unfitness.
p026c2-b24/ p027
• अयोघन [ ayo-ghana ]
- m. iron hammer.
अयोघन ayo-ghana
iron hammer.
p026c2-b25/ not online
• अयोद्धृ «ayoddhṛ »
= अ य ो द ् ध ृ
Skt: [a-yoddhri ] - a. not fighting -- Mac026c2
Skt: अयोद्धृ
«ayoddhṛ » -- adj. not fighting -- SpkSkt
p026c2-b26/ p027
• अयोध्य [ a-yodhyá ]
- fp. unconquerable; â, f. N. of a city (Oude).
अयोध्य a-yodhyá
unconquerable; â, f. N. of a city (Oude).
p026c2-b27/ p027
• अयोनि [ á-yoni ]
- m. f. what is not pudendum muliebre ; a. lacking an origin or beginning;
-ga, a. not born of the womb: -tva, n. abst. ɴ.; -ganman,
a. not born of the
womb.
अयोनि á-yoni
what is not pudendum muliebre; a. lacking an origin or
beginning; -ga, a. not born of the womb: -tva, n. abst. n.;
-ganman, a. not born of the womb.
UKT: See my note on yoni
pudendum muliebre 1. obsolete term for vulva. -- http://www.medilexicon.com/medicaldictionary.php?t=73877 120116
vulva n. pl. vul·vae 1. The external genital organs of the female, including the labia majora, labia minora, clitoris, and vestibule of the vagina. [Latin womb, covering; See wel- 2 in Indo-European Roots.]
p026c2-b28/ p027
• अयोमय [ ayo-maya ]
- a. (î) of iron; -mukha, a. iron-pointed; m. arrow;
-hata, pp. of hammered iron; -hridaya, a. iron-hearted.
अयोमय ayo-maya
(î) of iron; -mukha, a. iron-pointed; m. arrow; -hata, pp.
of hammered iron; -hridaya, a. iron-hearted.
{a.yau}
p026c2-b29/ p027
• अयौगिक [ a-yaugika ]
- a. inapplicable.
अयौगिक a-yaugika
inapplicable.
UKT: p026c2-b30 on {a.ra.} and its followings moved to next file.
(end of old p026-2.htm)
Nya'gyi
{Ña.}/
{Ñ}
UKT 160821:
The problem of r2c5: Nya'gyi
{ñ}.
The problem of Anglicising common Bur-Myan words that end in
See: https://en.wikipedia.org/wiki/Naypyidaw 160821With my placing of Nya'gyi
{a.ra.}
UKT 150301, 160820: I am still uncertain of the pronunciation of
I need to look further into both Bur-Myan and Mon-Myan.
p026c2-b30/ p027
• अर [ ar-á ]
- m. spoke of a wheel; -ka, m. id.
अर ar-á spoke of
a wheel; -ka, m. id.
UKT 140730, 160820: Even in not-so-ancient times, wheels of carts (for heavy loads) were solid without spokes. I have seen such carts drawn by oxen (not cows) in Pauk
{pauk mro.} in the early days of WWII. The wooden spokes were later invention probably with the introduction of iron tires.
The iron tire is a hoop which is heated and then dropped on to the wooden assembly of hub and spokes. On cooling the iron hoop contracts making the spokes firm. Light carts with spokes drawn by a single oxen (neutered bulls) were kept by wealthy families as precursors of the modern family cars. Horse drawn chariots with spokes like those used by the Western armies were not in general use in the days of the Myanmar kings. Combat was generally on elephants which were more suitable for Myanmarpré terrain. The weapon of choice was the javelin or spear which was thrown, and not bow and arrow.
p026c2-b31/ p027
• अरक्षत्
[ a-raksh-at ]
- pr. pt. not protecting; -ita, pp. unguarded; -i-tri,
m. no protector; -ya,
fp. not deserving protection; -ya-mâna, pr. pt. ps. unprotected.
अरक्षत्
a-raksh-at not protecting; -ita, pp. unguarded; -i-tri, m.
no protector; -ya, fp. not deserving protection; -ya-mâna,
pr. pt. ps. unprotected.
p026c2-b32/ p027
• अरघट्ट [ ara-ghatta ]
- m. water-wheel; well.
अरघट्ट ara-ghatta
water-wheel; well.
p026c2-b33/ p027
• अरजस् [ a-ragás ]
- a. dustless, spotless; passionless.
अरजस् a-ragás
dustless, spotless; passionless.
p026c3-b00/ p027
• अरज्यत् [ a-ragyat ]
- pr. pt. having no pleasure in (lc.).
अरज्यत् a-ragyat
having no pleasure in (lc.).
p026c3-b01/ not online
• अरञ्जित [ a-rañgita ]
- pp. dissatisfied.
p026c3-b02/ p027
• अरण [ ár-ana ]
- a. (î) distant, strange.
अरण ár-ana
(î) distant, strange.
p026c3-b03/ not online
• अरणि ar-áni, अरणी [ ar-ánî ]
- f. tinder-stick (for producing fire by attrition).
अरणि ar-ánî
tinder-stick (for producing fire by attrition).
p026c3-b04/ p027
• अरण्य [ áran-ya ]
- n. distance, foreign country; wilderness; forest; -ka, n. forest;
-gaga, m. wild elephant; -kara, a. living in a forest; wild;
-gîva, a. id.;
-dharma, m. savage state, wildness; -nripati, m. king of the forest, tiger;
-bhava,
a. growing in the forest; wild; -mârgâra, m. wild cat; -râg,
m. (nm. -rât) lion;
tiger; -râgya, n. sovereignty of the forest; -rudita,
n. crying in the
forest=vain lament; -vat, ad. like a wilderness; -vâsa, m. forest-abode;
-vâsin,
a. forest-dwelling; m. denizen of the forest; -shashtikâ,
f. kind of
celebration.
अरण्य áran-ya
distance, foreign country; wilderness; forest; -ka, n.
forest; -gaga, m. wild elephant; -kara, a. living in a
forest; wild; -gîva, a. id.; -dharma, m. savage state,
wildness; -nripati, m. king of the forest, tiger; -bhava, a.
growing in the forest; wild; -mârgâra, m. wild cat; -râg, m.
(nm. -rât) lion; tiger; -râgya, n. sovereignty of the
forest; -rudita, n. crying in the forest=vain lament; -vat,
ad. like a wilderness; -vâsa, m. forest-abode; -vâsin, a.
forest-dwelling; m. denizen of the forest; -shashtikâ, f.
kind of celebration.
© अरण्यधर्म्य [ áran-ya dharma]
Skt: अरण्यधर्म्य [ áran-ya dharma] - m. savage state,
wildness - Mac026c3
Skt: अरण्यधर्म्य «araṇyadharma» - m. forest usuage, wild or
savage state - SpkSkt
p026c3-b05/ p027
• अरण्यानि aranyâní, ˚नी [ -n&isharp; ]
- f. wilderness; great forest; genius of the forest.
अरण्यानि -nî
wilderness; great forest; genius of the forest.
p026c3-b06/ p027
• अरण्यौकस् [ aranya‿okas ]
- m. forest-dweller; hermit.
अरण्यौकस् aranya̮okas
forest-dweller; hermit.
p026c3-b07/ p027
• अरति [ 1. ar-atí ]
- m. attendant, helper, officiater (at sacrifices).
अरति 1. ar-atí
attendant, helper, officiater (at sacrifices).
p026c3-b08/ p027
• अरति [ 2. a-rati ]
- f. discomfort; depression.
अरति 2. a-rati
discomfort; depression.
p026c3-b09/ p027
• अरतिक [ a-rati-ka ]
- a. lacking Rati.
अरतिक a-rati-ka
lacking Rati.
p026c3-b10/ p027
• अरत्नालोकसंहार्य [ a-ratna‿âloka-samhârya ]
- fp. not to be dispelled by the brilliance of gems.
अरत्नालोकसंहार्य
a-ratna̮âloka-samhârya not to be dispelled by the
brilliance of gems.
p026c3-b11/ p027
• अरत्नि [ ar-atní ]
= अ र त ् न ि
- m. [joint], elbow; -ka, m. id.
अरत्नि ar-atní
[joint], elbow; -ka, m. id.
p026c3-b12/ p027
• अरथिन् [ a-rathin ]
- a. roadless.
अरथिन् a-rathin
roadless.
p026c3-b13/ p027
• अरन्तोस् [ a-rantos ]
- g. inf. to have no pleasure in.
अरन्तोस् a-rantos
to have no pleasure in.
p026c3-b14/ p027
• अरप a-rapá, ˚स् [ -s ]
- a. unscathed, safe.
अरप -s
unscathed, safe.
p026c3-b15/ p027
• अरम् [ ár-am ]
- ad. suitably to (d.); sufficiently: -kâmâya, according to wish. (Cp. √kri
& √bhû.)
अरम् ár-am
suitably to (d.); sufficiently: -- kâmâya, according to
wish. (Cp. √kri & √bhû.)
p026c3-b16/ p027
• अरमणीय [ a-ramanîya ]
- fp. not delightful.
अरमणीय a-ramanîya
not delightful.
p026c3-b17/ p027
• अरमति [ ará-mati ]
- f. devotion, piety; goddess of devotion; a. indefatigable.
अरमति ará-mati
devotion, piety; goddess of devotion; a. indefatigable.
p026c3-b18
• [aramudi]
- m. N. of a king of Nepal
p026c3-b19/ p027
• अरम्य [ a-ramya ]
- fp. unpleasant, unamiable.
अरम्य a-ramya
unpleasant, unamiable.
p026c3-b20/ p027
• अररि [ arari ]
- m. fold of a door; î, f. id.
अररि arari fold
of a door; î, f. id.
p026c3-b21/ p027
• अरविन्द [ ara-vinda ]
- n. (day) lotus: -tâ, f., -tva, n. abst. ɴ., -nâbhi,
m. Krishna; -vindinî, f. (day) lotus.
अरविन्द
ara-vinda (day) lotus: -tâ, f., -tva, n. abst. n., -nâbhi,
m. Krishna; -vindinî, f. (day) lotus.
p026c3-b22/ p027
• अरस [ a-rasá ]
- a. tasteless, insipid; weak.
अरस a-rasá
tasteless, insipid; weak.
p026c3-b23/ p027
• अरसिक [ a-rasika ]
- a. unaesthetic.
अरसिक a-rasika
unaesthetic.
p026c3-b24/ p027
• अरहित [ a-rahita ]
- pp. not abandoned, not wanting.
अरहित a-rahita
not abandoned, not wanting.
{a.ra}
p026c3-b25/ p027
• अराग [ a-râg-a ]
- a. lacking passion or affections; -in, a. id.
अराग a-râg-a
lacking passion or affections; -in, a. id.
p026c3-b26/ p027
• अराजक [ a-râgá-ka ]
- a. kingless; n. anarchy; -tâ, f. kinglessness; -daivika,
a. not caused
by the king or by fate; -lakshman, a. lacking royal insignia; -‿anvayin,
a.
belonging to no royal race.
अराजक a-râgá-ka
kingless; n. anarchy; -tâ, f. kinglessness; -daivika, a. not
caused by the king or by fate; -lakshman, a. lacking royal
insignia; -̮anvayin, a. belonging to no royal race.
p026c3-b27
• [ar-âná]
- pt. aor of √ri
p026c3-b28/ p027
• अराति [ á-râti ]
- f. disfavour, enmity; fiend; m. foe.
अराति á-râti
disfavour, enmity; fiend; m. foe.
p026c3-b29/ p027
• अराम [ a-râma ]
- a. lacking Râma.
अराम a-râma
lacking Râma.
p026c3-b30/ p027
• अराल [ arâla ]
- a. curved, curly; m. kind of resin.
अराल arâla
curved, curly; m. kind of resin.
p026c3-b31/ p027
• अरावन् [ á-râ-van ]
- a. (not bestowing), hostile.
अरावन् á-râ-van
(not bestowing), hostile.
(end of old p026-3.htm)
{a.ri.}
p026c3-b32/ p027
• अरि [ ar-í ]
- a. 1. faithful, pious; 2. (a-rí, not giving) hostile; m. enemy:
-karshana,
m. harasser of foes.
अरि ar-í 1.
faithful, pious; 2. (a-rí, not giving) hostile; m. enemy:
-karshana, m. harasser of foes.
p026c3-b33/ p027
• अरिक्त [ a-rikta ]
- pp. not empty.
अरिक्त a-rikta
not empty.
----- online : 180808 : p026.htm - search for अम्बिका
-- UKT 140726, 160808
See also: Ayanamsa – Precession of Equinoxes’ - by Sri Pidaparti Purna Satya Hariprasad:
- http://pidaparthypanchangam.com/?p=34 140726
I became fascinated with Hindu Astrology in 1967 during a crisis in my career. My mother Daw Hla May, a great believer in astrology, went to see a Burmese astrologer, one Daw Nwè of Magol Street in Rangoon. What Daw Nwè had told my mother was exactly what was happening to me!
However, since very early teens I had been exposed to astrology by U Khin Maung Thein of Syriam, a trusted astrological advisor of one of my great-granduncles, U Po Yin of Syriam. U Khin Maung Thein's methods had made me disenchanted with astrology, had made me a socialist. Then my career came to a crisis in 1967. Having nothing else to do I turned my attention to Astrology.
I consulted one of my older friends in Rangoon Institute of Technology, Mathematics department, U Ko Gyi who was noted to be a good astrologer. He worked on my chart, but would not give me a prediction but lend me his book The Hindu Predictive Astrology by B. V. Raman. I studied that book for about a month during school holidays.
I became fascinated with Astakavarga method and was able to give a prediction myself. The trouble is, the horoscope which had to be prepared by U Ko Gyi, did not match with the one I already had.
Since casting a horoscope is just
mathematics using the positions of
celestial bodies at the instant of my
birth, the two should be the same. I
tried to find out why they had been
different. Then U Ko Gyi lent me the
Lahari's ephemeris and the table of
ascendants. I bought the Myanmar
versions prepared by Brahmin-Poannas
of Mandalay - Poanna U Hla Maung and
another by Poanna U Bo Htwé. I checked
with Western ephemeris, and then I
knew the reason why. It is all due to
different numerical values of
{a.ya.na.} which is known as Ayanamsa
- a compound of two words
{a.ya.na.} «ayana» and
{än-þa.} «amsa».
I bought other books by B. V. Raman, and also books in Bur-Myan such as Brihat Jataka. I then became confident to pass myself off as a professional astrologer - a lucrative means of earning a living if I were ever to lose my job as a university professor of chemistry. Then I came to know that the foreigners with their American dollars, were very willing to consult me.
Go back ayanamsa-note-b
UKT 150327, 150702, 160820:
UKT 150301, 150703, 160820: Refer to my note on MC-indx.htm
and re-read
• Comparison of Devanagari, IPA, and Myanmar free-vowels
(differentiate from checked-vowels). What you are going to read below is on checked-vowels: the checking being done by killed approximants. I am still uncertain of the pronunciation of :
I need to look further into both Bur-Myan and Mon-Myan. See:
• Grammatical notes and Vocabulary of the Peguan Language, to which are added a few pages of phrases, etc., by Haswell, J.M., ABM Press (American Baptist Mission Press), Rangoon, 1874
- MonMyan-Haswell-gramm-notes-vocab<Ô> / bkp<Ô> (link chk 160809)
• Fundamentals of Mon Speech & Script (in Bur-Myan), by Naing Maung Toe, www.monlibrary.com, Yangon, 2007 (Romabama may be applicable in NMT)
- MonMyan-NMgToe-Mon-Bur<Ô> / bkp<Ô> (link chk 160809)
This section is important for studying the vowel-checking by approximants,
A problem in transcription (not transliteration)
between Bur-Myan and Eng-Lat is in checking
of the vowels by killed-Approximants. I am
only sure of Bur-Myan
{èý} (2 blk). With others,
{ar},
{al},
{aw},
{aþ}, I am not sure. I have only a few Bur-Myan words to go by. The
problem seems to be an old one as shown by the case of मार् (Mac226c2)
which is being pronounced as
{maar} /man/ (MLC MED2006-359) as if the spelling had been
{mûn}. The spelling
{maan} (MLC MED2006-256) seems to have been avoided to prevent
mistranslation.
My present understanding which might be changed with more study is that the vowel is not changed, but only a "coloring" is added, example:
Since
{wa.} can be mixed up with labio-dental fricative
{va.} (which is not even an approximant), and further with bilabial
{ba.}, we must be careful with this phoneme. There is a possibility that
I have noticed that the Western phoneticians
have failed to take note of many of our
phonemes. They have missed the c2 consonants
such as
{hka.}, and c4 consonants such as
{Ga.}.
From Pal-Myan point of view, they also missed the deep-H sounds of c4 such as
{Ga.}.
They have also missed the place of Bur-Myan
{Ña.}
(and its killed form
{Ñ}) which I have determined to be the palatal-approximant, which
necessitates moving
{ya.}
/j/ to the velar-approximant position.
I have to come up with new glyphs for the Bur-Myan series:
{è.} (1/2 blk);
{èý:.} (1/2 blk)
The Romabama {:.} is derived from Tamil visarga
ஃ (U+0B83). I am avoiding the use of Mon-Myan glyph
{?}, which seems to be related to
{è:} because I am not familiar with Mon-Myan phonology.
Go back check-vow-by-approximants
- UKT 131020, 140726:
To read about Bur-Myan family life in days soon after the infamous take over of the country by the British in the late 19th century, read Burmese Family (1946, 1962), Bloomington, IN, Indiana University Press, 1962 ; http://en.wikipedia.org/wiki/Mi_Mi_Khaing 131020
Bur-Myan:
From Wikipedia: http://en.wikipedia.org/wiki/Dawei 120117
Dawei (Bur-Myan:
{hta:wèý}, Mon-Myan: {Da.wè:}) ; formerly
known as Tavoy), is a city in
southeastern Myanmar and is capital of Tanintharyi Region, formerly
Tenasserim Division, situated
about 614.3 km (381.7 mi) south of
Yangon (Rangoon) on the northern bank
of the Dawei River. Population (2004
estimate) 139 900. It is situated at
14.09°N 98.20°E. Dawei is a port at
the head of the Dawei River estuary, 30
km (18.6 mi). from the Andaman Sea. As
a result the city is prone to flooding
during the monsoon season.
Note: In 1900, Burma was a province of British India, and was divided into two subdivisions: southern Myanmarpré (Lower Burma), whose capital was Rangoon, and northern Myanmarpré (Upper Burma), whose capital was Mandalay. Within Lower Burma were four divisions (Arakan, Irrawaddy, Pegu, Tenasserim). Upper Burma had 6 divisions (Meiktila, Minbu, Sagaing, North Federated Shan States and South Federated Shan States). -- http://www.facebook.com/pages/Administrative-divisions-of-Burma/135313103169957 120117
I was born in 1934 in Kungyangon Town, Hanthawaddy District, Pegu Division before Burma was partitioned from India. Burma was still part of the Indian Empire, reigned by King George V, the Emperor of India and the King of the United Kingdom. -- UKT120117
UKT: More in Wiki article.
Go back Dawei-note-b
- UKT 150702
Pronunciation-wise, there are no Palatal plosive-stops in Skt~Dev and Eng~Lat. There are only Affricates. I have tried to give the pronunciations in IPA alphabet. However, because of the non-phonetic nature of Eng-Lat, my repeated trials ended miserably in failure.
Moreover, because the designers of IPA had
been mostly Westerners, they failed to
incorporate the tenuis voiceless sounds. To
the English speaker-listener, Bur-Myan
{sa.}
sounds like
{hsa.}
and
{kya.}
sounds like
{hkya.}.
Then we have the problem of the absence of hissing and rhotic sounds in Bur-Myan.
I have to introduce new glyphs to handle these problems. The following table on
Palatals and Fricatives show a part of the problem.
Palatal:
row#2 ------ c1 ---------- c2 ---------- c3 --------- c4
Bur-Myan:{c}
{za.} ---
{Za.}
Skt-Dev: -- च «ca» ---- छ «cha» -- ज «ja» --- झ «jha»
Skt-Myan:{gya.}
{g~ya.}
Dental Fricative: --- husher ---------- hisser -------- thibilant
Bur-Myan: -----{sha.}/
{sh} --
{Sa.}/
{S} ---
{þa.}/
{þ}
Skt-Dev: -------- श «śa» ------------ ष «ṣa» -------- स «sa»
Skt-Myan: -----
Still I have to tackle the labio-dental sounds and the highly rhotic sounds of Skt-Dev, and noticeably rhotic sounds of General American. After all, please remember that in BEPS languages we are attempting to bring the Indo-European language group and Tibeto-Burman language group together. In other words, what I am doing is to bring the West and the East together.
Go back Palatals-Dentals-note-b
- UKT 131020:
{nhín: lu-wän}
Excerpts from Wikipedia: http://en.wikipedia.org/wiki/Yeti 131020
https://en.wikipedia.org/wiki/Yeti 160808
The Yeti or Abominable Snowman , Nepali: हिममानव, lit. "mountain man", is an ape-like cryptid taller than an average human that is said to inhabit the Himalayan region of Nepal and Tibet. [2] [3] The names Yeti and Meh-Teh are commonly used by the people indigenous to the region, [4] and are part of their history and mythology. Stories of the Yeti first emerged as a facet of Western popular culture in the 19th century.
The scientific community generally regards the Yeti as a legend, given the lack of conclusive evidence, [5] but it remains one of the most famous creatures of cryptozoology. Analysis of samples associated with claimed yetis found DNA associated with an ancient hybrid of polar bears.
UKT 160808: "Cryptozoology refers to the search for and study of creatures whose existence has not been validated or accepted by scientific consensus. Cryptozoologists refer to the animals they study as cryptids. This includes living examples of creatures that are otherwise considered extinct, such as non-avian dinosaurs; animals whose existence lacks physical evidence but which appear in folklore, such as Bigfoot ..." - From:
- https://en.wikipedia.org/wiki/Cryptozoology 160808Those who are interested in such cryptids should read
- https://en.wikipedia.org/wiki/Homo_floresiensis 160808
"Homo floresiensis ("Flores Man"; nicknamed "hobbit" [1] ) is an extinct species widely thought to be in the genus Homo. The remains of an individual that would have stood about 3.5 feet (1.1 m) in height were discovered in 2003 at Liang Bua on the island of Flores in Indonesia. Partial skeletons of nine individuals have been recovered, including one complete skull, referred to as "LB1". [2] [3] ..."
- https://en.wikipedia.org/wiki/Homo_floresiensis 160808
In 1832, James Prinsep's Journal of the Asiatic Society of Bengal published trekker B. H. Hodgson's account of his experiences in northern Nepal. His local guides spotted a tall, bipedal creature covered with long dark hair, which seemed to flee in fear. Hodgson concluded it was an orangutan.
Note: James Prinsep was the person who deciphered the Kharosthi and Brahmi scripts the latter of which the Brahmin-Poanna could not do when they were called on by the Emperor in Muslim-India. See Wikipedia on James Prinsep: http://en.wikipedia.org/wiki/James_Prinsep 131020
Go back Yeti-note-b
- UKT 120116, 160808
From Wikipedia: http://en.wikipedia.org/wiki/Yoni 120116
- https://en.wikipedia.org/wiki/Yoni 160808
Yoni
{yau:ni.} योनि
«yoni» is the Sanskrit word for the
vagina. [1] Its counterpart is the
lingam as interpreted by some, the
phallus.
"The Lingam «liṅgaṃ», also «linga», «ling» , ... meaning sign, symbol or phallus [1] [2]) ..."
- https://en.wikipedia.org/wiki/Lingam 160808
{laín} - meaning given in Bur-Myan:
{ín~ga-zaat} "literally meaning external sexual organ"
Dictionary of Pali-derived Myanmar words - UTM-PDMD283
UKT 140727: The inset pix's show an empty vagina and a penis inserted into the vagina. The meaning is clearly "sexual intercourse" but there is no vulgarity in it. It shows the natural process of reproduction - how each of the higher organisms - you and me - had been brought into this world. Remember we, as the higher organisms, are creatures produced by "sexual reproduction". There is "asexual reproduction" in case of single cells and lower organisms. The "sexual reproduction" had been made into a religion by the Hindu religionists and there is no reason why we of the other religions should take a negative attitude towards them.
It is also the divine passage, womb or sacred temple (cf. lila). The word covers a range of meanings, including: place of birth, source, origin, spring, fountain, place of rest, repository, receptacle, seat, abode, home, lair, nest, stable.
Whenever we say "Indian religion" or "Hindu religions", we should note that there are at least two forms, Vaishnavism and Shaivism, who were mortal enemies until Shaivism became the dominant form in recent times.
In Hinduism, the ancient Indian [Vedic] texts contain the word yoni in various contexts. In Hindu philosophy, according to Tantra, yoni is the origin of life. The yoni is also considered to be an abstract representation of Shakti and Devi, the creative force that moves through the entire universe. [2]
In Indian religions according to Vedas and Bhagavad Gita, Yoni is a form of life or a species. There are 84 lakh (84,00,000) yonis total with Manushya Yoni ( Human form/human species) as one of them. A human (manushya yoni) is obtained on the basis of good karma (deeds) before which a human goes through various forms of yonis (for example, insect, fish, deer, monkey, etc.). Bad karmas will lead one to be born in rakshasha yoni (evil form). The births and rebirths (the cycle of life) of a human happens in various yonis. A human who achieves the enlightenment (Mokshya) breaks the cycle of reincarnation and adjoins Brahma.
Sexual intercourse,
{laín} inserted into
{yau:ni.}
shown above is from Shaivism.
The yoni is the creative power of nature and represents the goddess Shakti. The linga stone represents Shiva, and is usually placed in the yoni. The lingam is the transcendental source of all that exists. The linga united with the yoni represents the nonduality of immanent reality and transcendental potentiality.
In Shaktism the yoni is celebrated and worshipped during the Ambubachi Mela, an annual fertility festival held in June, in Assam, India, which celebrates the Earth's menstruation. [UKT ¶]
During Ambubachi, the annual menstruation course of the goddess Kamakhya is worshipped in the Kamakhya Temple. The temple stays closed for three days and then reopens to receive pilgrims and worshippers. It is one of the most important pilgrimage sites in the world, attracting millions of visitors each year, particularly for Ambubachi Mela which draws upwards of 100,000 pilgrims per day during the 4-day festival.
Darshan
at this temple is performed not by sight
as in most temples, but by touch. There
is a large cleft, a yoni in the bedrock
moistened by water flowing upward from
an underground spring, generally covered
by cloths and ornate
chunris, flowers, and red
sindoor powder. Devotees and pilgrims
offer items for worship directly to
the goddess, then touch her and drink
water from the spring. They then receive a
tilak and
prasad by the attending priest. After
completing darshan, devotees light lamps
and incense outside the temple. Like other
temples, worship is not considered
complete until the temple is
circumambulated clockwise.
Lingam-yonis have been recovered from the archeological sites at Harappa and Mohenjo-daro, part of the Indus Valley Civilization. There is strong evidence to support cultural continuation from the Indus Valley Civilization (Harappan; Indus-Sarasvati) to Vedic and modern Hindu practices. [3]
• Yoni
Mudra is a principle in meditation
used to reduce distraction during the
beginning of yoga practice.
• In the Thai language the sharp corner
of the eye closest to the nose is
referred to as "Yoni Tha"
where "Tha" means the eye.
• Yoni is the
vulva in texts such as the
Kama Sutra.
• A child is born from a yoni of stars
- constellations that prevailed during
the child birth. The
Aryans had identified some 50,000
astrological yonis that favour a child's
birth.
• The Aryans used the term yoni
in agriculture. A 'fertile yoni' meant
a good harvest of crops.
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