Contents Etymology Spelling and Pronunciation Usage
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Bibliography
BIBLIOGRAPHY 略 号 IIJ Indo-Iranian Journal. IJDL International Journal of Dravidian Linguistics, Dravidian Linguistics Association, Trivan- drum, 1972– (biannual). JAS Journal of the Institute of Asian Studies, Institute of Asian Studies, Madras, 1984– (biannu- al). JTS Journal of Tamil Studies, International Institute of Tamil Studies, Madras, Vol. 1 (1969), Vol. 2 (1970); No. 1– (1972–, biannual). S.I.S.S.W.P.S. The South India Saiva Siddhanta Works Publishing Society. TA The Tamilian Antiquary, Vol. I (No. 1–10), Vol. II (No. 1, 2), ed. by Pandit D.Savariroyan, T.A.Society, Trichinopoly, 1907–14: (reprint) Asian Educational Services, New Delhi, 1986. TC Tamil Culture, 12 vols., Tuticorin/Madras, 1952–66. (a) General 1. Aiyangar, M. Srinivasa, Tamil Studies, or Essays of the History of the Tamil People, Lan- guage, Religion and Literature, Guardian Press, Madras, 1914: reprint, Asian Educational Services, New Delhi, 1982. 2. Arunachalam, M., History of Tamil Literature Through the Centuries (in Tamil; original title, Tamil Ilakkiya Varalar¯ u), Gandhi Vidyalayam, Tiruchitrambalam, 1969– (8 vols. have been published¯ out of 25 vols.).¯ 3. Arunachalam, M., An Introduction to the History of Tamil Literature, Gandhi Vidyalayam, Tiruchitrambalam, 1974. 4. Burrow, T. and Emeneau, M.B., A Dravidian Etymological Dictionary (2nd ed.), Clarendon Press, Oxford, 1984. 5. Caldwell, Robert, A Comparative Grammar of the Dravidian or South-Indian Family of Languages, 1st ed., 1856: reprint, Oriental Books Reprint Corporation, New Delhi, 1974; Asian Educational Services, New Delhi, 1987. 6. Chitty, Simon Casie, The Tamil Plutarch: A Summary Account of the Lives of the Poets and Poetesses of Southern India and Ceylon, Asian Educational Services, New Delhi, 1982 (2nd revised ed.; 1st ed., 1859). -
Style and Ascetics: Attractiveness, Power and the Thai Sangha
Style and Ascetics: Attractiveness, Power and the Thai Sangha Natayada na Songkhla School of Oriental and African Studies Ph.D. Thesis ProQuest Number: 11015841 All rights reserved INFORMATION TO ALL USERS The quality of this reproduction is d ep en d en t upon the quality of the copy submitted. In the unlikely even t that the author did not send a com p lete manuscript and there are missing pages, these will be noted. Also, if material had to be rem oved, a note will indicate the deletion. uest ProQuest 11015841 Published by ProQuest LLC(2018). Copyright of the Dissertation is held by the Author. All rights reserved. This work is protected against unauthorized copying under Title 17, United States Code Microform Edition © ProQuest LLC. ProQuest LLC. 789 East Eisenhower Parkway P.O. Box 1346 Ann Arbor, Ml 4 8 1 0 6 - 1346 Abstract The majority of research for this thesis took place during the Thai general election of 1988 when the new religious movements Santi Asoke and Wat Dhammakaya were subject to investigation for political activity despite, respectively, defiance or denial. The relationship between the Thai Sangha and lay devotees is examined in order to discover how it is that Thai monks, whom many researchers find powerless, can be accused of political activity. In the past, monks have been used to legitimate lay political leaders and have taken active roles in local leadership. This thesis aims to determine whether monks in Thailand have power and, if they do, how such power becomes politically threatening to the status quo. -
S. of Shri Mali Chikkapapanna; B. June 5, 1937; M. Shrimati Kenchamma, 1 D.; Member, Rajya Sabha, 3-4-1980 to 2-4-1986
M MADDANNA, SHRI M. : Studied upto B.A.; Congress (I) (Karnataka); s. of Shri Mali Chikkapapanna; b. June 5, 1937; m. Shrimati Kenchamma, 1 d.; Member, Rajya Sabha, 3-4-1980 to 2-4-1986. Per. Add. : 5, III Cross, Annayappa Block, Kumara Park West, Bangalore (Karnataka). MADHAVAN, SHRI K. K. : B.A., LL.B.; Congress (U) (Kerala); s. of Shri Kunhan; b. July 23, 1917; m. Shrimati Devi, 1 s. and 1 d.; Member, (i) Kerala Legislative Assembly, 1965 and (ii) Rajya Sabha, 3-4-1976 to 2-4-1982; Died. Obit. on 21-10-1999. MADHAVAN, SHRI S. : B.Com., B.L.; A.I.A.D.M.K. (Tamil Nadu); s .of Shri Selliah Pillai; b . October 3, 1933; m. Shrimati Dhanalakshmi, 1 s. and 2 d.; Member, Tamil Nadu Legislative Assembly, 1962-76 and 1984-87; Minister, Government of Tamil Nadu, 1967-76; Member, Rajya Sabha, 3-4-1990 to 2-4- 1996. Per. Add. : 17, Sixth Main Road, Raja Annamalai Puram, Madras (Tamil Nadu). MADNI, SHRI MAULANA ASAD : Fazil (equivalent to M.A. in Islamic Theology); Congress (I) (Uttar Pradesh); s. of Maulana Hussain Ahmad Madni; b. 1928; m. Shrimati Barirah Bano, 4 s. and 2 d.; Vice-President, U.P.C.C.; Member, Rajya Sabha, 3-4-1968 to 2-4-1974, 5-7-1980 to 4-7-1986 and 3-4-1988 to 2-4-1994. Per. Add . : Madani Manzil , Deoband , District Saharanpur (Uttar Pradesh). MAHABIR PRASAD, DR. : M.A., Ph.D.; Janata Party (Bihar); s. of Shri Sahdev Yadav; b. 1939; m. Shrimati Chandra Kala Devi, 2 s. -
Zamindari System in Telugu Pdf
Zamindari system in telugu pdf Continue Indian hereditary aristocrat For other uses, see zamindar (disambigation). Sir Nawab Hwaja Salimullah was a zamindar with the title of Nawab. His family's land in Bengal was one of the largest and richest in British India. In the Indian subcontinent, the Indian subcontinent was an autonomous or semi-autonomous ruler of the state who accepted the suzerainism of the Emperor of Hindustan. The term means the owner of the land in Persian. As a rule, hereditary, zamindars held huge tracts of land and control over their peasants, from which they reserved the right to collect taxes on behalf of imperial courts or for military purposes. In the 19th and 20th centuries, with the advent of British imperialism, many rich and influential zamindars were awarded princely and royal titles such as Maharaja (Great King), Raja/Paradise (King) and Navab. In the days of the Mughal Empire, the zamindars belonged to the nobility and formed the ruling class. Under British colonial rule in India, the permanent settlement consolidated such a well-known system of zamindari. The British awarded the supporting zamindars, recognizing them as princes. Many of the princely state of the region were pre-colonial zamindars, erected in more protocol. However, the British also reduced the land holdings of many pre-colonial princely states and chiefs, lowered their status to the zamindar from the formerly higher ranks of the nobility. The system was abolished during land reforms in East Pakistan (Bangladesh) in 1950, India in 1951 and West Pakistan in 1959. The zamindars often played an important role in the regional history of the subcontinent. -
The Spread of Sanskrit* (Published In: from Turfan to Ajanta
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Serveur académique lausannois Spread of Sanskrit 1 Johannes Bronkhorst Section de langues et civilisations orientales Université de Lausanne Anthropole CH-1009 Lausanne The spread of Sanskrit* (published in: From Turfan to Ajanta. Festschrift for Dieter Schlingloff on the Occasion of his Eightieth Birthday. Ed. Eli Franco and Monika Zin. Lumbini International Research Institute. 2010. Vol. 1. Pp. 117-139.) A recent publication — Nicholas Ostler’s Empires of the Word (2005) — presents itself in its subtitle as A Language History of the World. Understandably, it deals extensively with what it calls “world languages”, languages which play or have played important roles in world history. An introductory chapter addresses, already in its title, the question “what it takes to be a world language”. The title also provides a provisional answer, viz. “you never can tell”, but the discussion goes beyond mere despair. It opposes the “pernicious belief” which finds expression in a quote from J. R. Firth, a leading British linguist of the mid-twentieth century (p. 20): “World powers make world languages [...] Men who have strong feelings directed towards the world and its affairs have done most. What the humble prophets of linguistic unity would have done without Hebrew, Arabic, Latin, Sanskrit and English, it it difficult to imagine. Statesmen, soldiers, sailors, and missionaries, men of action, men of strong feelings have made world languages. They are built on blood, money, sinews, and suffering in the pursuit of power.” Ostler is of the opinion that this belief does not stand up to criticism: “As soon as the careers of languages are seriously studied — even the ‘Hebrew, Arabic, Latin, Sanskrit and English’ that Firth explicitly mentions as examples — it becomes clear that this self-indulgently tough-minded view is no guide at all to what really makes a language capable of spreading.” He continues on the following page (p. -
Functional Translation
Certificate in Translation (CIT) CIT-02 Functional Translation Block 2 Functional Translation in Practice Unit-08: Using Dictionary and Thesaurus in Translation Unit-09: Translation of Registers and Technical Terms EXPERT COMMITTEE Chairman Members Prof. Jatin Nayak Dr. Abhilash Nayak Shri Bimal Prasad Professor in English Regional Director Research and Support Services Utkal University IGNOU Regional Centre Eastern Media Bhubaneswar, Odisha Bhubaneswar Bhubaneswar, Odisha Convener Dr. Sambhu Dayal Agrawal Shri Das Benhur Dr. Sangram Jena Consultant (Academic) in CIT Retired Principal Dy. Director Odisha State Open University SCS College, Puri Department of Revenue Sambalpur, Odisha Government of Odisha CERTIFICATE IN TRANSLATION Course Writer Dr. Sambhu Dayal Agrawal Welcome Note Dear Student, Hope you are comfortable learning translation from English to Odia. We are trying to guide you through such information and practice that will enable you provide good translation . I am very happy to offer you this new boo k that contains two very interesting units . Have you seen small children playing word game using dictionaries? This increases their vocabulary while enjoying using it. However, Unit-08 will educate you about the various features of Dictionaries and Thesauri. If you try to go deep into using these two most reliable resources, your job of translation will become easy. Unit-09 deals with a very interesting aspect of any language that we are well -versed already, but we never take cognizance of its technicality or inner beauty. We speak differently with d ifferent people at different places and occasions. These various types of our speech are technically known as ‘Register’ in linguistics. -
Interculturality in Action at an English Conversation Club in a Thai
Interculturality in Action at an English Conversation Club in a Thai University: The use of Cultural Differences and Spatial Repertoire/Thai ‘Habitat’ Factor in the Management of Interaction (การสื่อสารต่างวัฒนธรรมในชมรมภาษาอังกฤษของมหาวิทยา ลัยประเทศไทย) Mabel Victoria, Tourism and Languages Department, Edinburgh Napier University, Edinburgh, United Kingdom Email: [email protected] Chittima Sangiamchit, Department of English, University of the Thai Chamber of Commerce (UTTC), Bangkok, Thailand Email: [email protected] Abstract Interculturality in Action at an English Conversation Club in a Thai University The current investigation explores interculturality by looking at the language practices of a culturally and linguistically diverse group of postgraduate students from China, Japan, Vietnam, the Philippines and Thailand. As members of an English conversation club at a Thai university, they met over a period of seven months to practise their English speaking skills, and in the process started to form close friendly relations. Methodological inspiration draws from linguistic ethnography, which combines insights from discourse analysis and ethnography in order to account for the contextual boundedness and specificity of findings. Qualitative data consist of audio recordings and transcriptions of naturally occurring data, field notes from participant/non-participant observation, serendipitous interviews and online conversations via the participants’ social networking group. Fine-grained analysis of the transcribed spoken data provide evidence showing: first, the participants’ use of cultural differences as a malleable, deployable resource to manage the exigencies of the ongoing talk; and second, the important role that the local setting, in this case a university in Thailand, plays in shaping the interaction. It is suggested that the 1 participants accommodate to local norms and take up linguistic resources available in the place of interaction. -
Sita Ram Baba
सीता राम बाबा Sītā Rāma Bābā סִיטָ ה רְ אַמָ ה בָבָ ה Bābā بَابَا He had a crippled leg and was on crutches. He tried to speak to us in broken English. His name was Sita Ram Baba. He sat there with his begging bowl in hand. Unlike most Sadhus, he had very high self- esteem. His eyes lit up when we bought him some ice-cream, he really enjoyed it. He stayed with us most of that evening. I videotaped the whole scene. Churchill, Pola (2007-11-14). Eternal Breath : A Biography of Leonard Orr Founder of Rebirthing Breathwork (Kindle Locations 4961-4964). Trafford. Kindle Edition. … immortal Sita Ram Baba. Churchill, Pola (2007-11-14). Eternal Breath : A Biography of Leonard Orr Founder of Rebirthing Breathwork (Kindle Location 5039). Trafford. Kindle Edition. Breaking the Death Habit: The Science of Everlasting Life by Leonard Orr (page 56) ראמה راما Ράμα ראמה راما Ράμα Rama has its origins in the Sanskrit language. It is used largely in Hebrew and Indian. It is derived literally from the word rama which is of the meaning 'pleasing'. http://www.babynamespedia.com/meaning/Rama/f Rama For other uses, see Rama (disambiguation). “Râm” redirects here. It is not to be confused with Ram (disambiguation). Rama (/ˈrɑːmə/;[1] Sanskrit: राम Rāma) is the seventh avatar of the Hindu god Vishnu,[2] and a king of Ayodhya in Hindu scriptures. Rama is also the protagonist of the Hindu epic Ramayana, which narrates his supremacy. Rama is one of the many popular figures and deities in Hinduism, specifically Vaishnavism and Vaishnava reli- gious scriptures in South and Southeast Asia.[3] Along with Krishna, Rama is considered to be one of the most important avatars of Vishnu. -
Proposal to Encode the Grantha Script in Unicode §1. Introduction
Proposal to encode the Grantha script in Unicode Shriramana Sharma (jamadagni-at-gmail-dot-com), India 2009-Oct-24 Author’s Note This proposal started out as a joint effort of Elmar Kniprath of Germany and myself. However, Mr Kniprath has decided for personal reasons to retire shortly before its submission. This proposal as it stands contains a lot of material contributed by him, but I assume full responsibility for any errors or omissions. I however retain the words “we”, “us” etc in their generic sense. On the need for a separate proposal We are aware that a proposal for encoding Grantha (L2/09-141) has been submitted by Naga Ganesan in April 2009. We have thoroughly studied it and compared it with a parallel proposal on which we was working since summer 2008. We decided to continue our work and submit an independent proposal for the following reasons: 1. Mr Ganesan’s proposal contains several false assertions. We have submitted our objections as L2/09-316 “Comments on Mr Ganesan’s Grantha Proposal”. 2. Mr Ganesan’s proposal does not consider the use of Grantha for Vedic Sanskrit. Since a large part of the current user community of Grantha is the Vedic scholars of Tamil Nadu, it is very important that Vedic Sanskrit be provided for in encoding. 3. Efforts to work together with Mr Ganesan to submit a unified proposal failed. §1. Introduction The Grantha script is an Indic script descended from Brahmi, still being used in its modern form in parts of South India, especially Tamil Nadu and to a lesser extent in Sri Lanka and other places. -
Predictability and Role Relations in Thai Honorifics Songthama Intachakra Faculty of Liberal Arts, Thammasat University
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RACHAIAH, SHRI B. : B.Sc., BL; Congress (Karnataka)
R RACHAIAH, SHRI B. : B.Sc., B.L.; Congress (Karnataka); s. of Shri Basavaiah; b. August 10, 1922; m. Shrimati Goramma, 2 s. and 5 d.; Member, Karnataka Legislative Assembly, 1952-70; Minister, Government of Mysore, 1962-70; Member, Rajya Sabha, 3-4-1974 to 21-3-1977; Died. Obit. on 23-2-2000. RADHAKRISHNA, SHRI PUTTAPAGA : M.A., LL.B.; T.D.P. (Andhra Pradesh); s. of Shri Puttapaga Buddaiah; b. February 13, 1944; m. Shrimati P. Karunamani, 2 s. and 2 d.; Member, Rajya Sabha, 10-4-1984 to 9-4-1990. Per. Add. : H. No. 2-2-1/5, Opp. Collector’s Office, Mahabubnagar (Andhra Pradesh). RAFIQUE ALAM, SHRI : M.A., LL.B.; Congress (I) (Bihar); s. of Md. Khalilur Rahman; b. June 1, 1929; m. Shrimati Alam Ara, 5 s. and 4 d.; Member, Bihar Vidhan Sabha, 1962-67 and 1969-80; Minister, Government of Bihar; Chairman, Estimates Committee, Bihar Legislative Assembly, 1969-70; Member, Rajya Sabha, 3-4-1982 to 2-4-1988 and 3-4-1988 to 2-4-1994; Chairman, Committee on Petitions, Rajya Sabha, 1986-88; Union Deputy Minister/Minister of State holding portfolios of Petroleum and Natural Gas, Textiles and Health and Family Welfare , February, 1988 to November , 1 9 8 9 ; President, Bihar P.C.C. (I), 1980-83; Recipient of National Integration Award, 1988. Per. Add. : Village Gauramani, Post Office Gangi Hat, via KishanGanj, Purnea District (Bihar). RAGHAVAN, SHRI V. V. : Matriculation; C.P.I. (Kerala); s. of Shri Velappan; b. June 23, 1923; m. Shrimati Sathya Bhama, 1 s. -
Shri and Shrimati’ Does Not Mean ‘Mr
Why ‘Shri and Shrimati’ does not mean ‘Mr. and Mrs.? By R ām Lingam These days, the terms ‘Shri’ and ‘Shrimati’ are found printed only in wedding and invitation cards. These terms are more than a title prefix before a person’s name as they have a much deeper meaning. Hence it’s no wonder that atleast languages in South East Asia use this term ‘Shri’. R ām Lingam enquires what ‘Shri’ and ‘Shrimati’ really means and why it is not really equivalent to Mr. and Mrs. The term ‘Shri’ or ‘Sree’ is quite special in India but we tend to use it loosely without understanding its meaning. After the symbol ‘Om’ and ‘Swastika’, ‘Shri’ is the most popular symbol used in the Vedic Sanatana Dharma (Hinduism). If 'OM' is spiritual, Shri is considered both spiritual and materialistic. Hence the word ‘Shri’ is very much inherent in Indian psyche. Here is a good example of this term’s influence in the languages of Southeast Asia. What is ‘Shri’ in Sanskrit becomes ‘Thiru’ in Tamil, ‘Seri’ in Malay ‘Thiri’ in Burmese. The influence of Shri is also seen in the names of towns like ‘Shrinagar’ and countries like ‘Sri’ Lanka. SriVijaya was a powerful Hindu empire in Indonesia. Thai transliterate the word as ‘Si’ and prefix it before important places like Si Ayutthaya. Shri is used in most languages of the Indian subcontinent and Seri is used in most of the languages of Southeast Asia. In ancient Java (Indonesia) the rice goddess was called ‘Dewi Sri’. Atleast 14 languages like Sinhalese, Bengali, Devanagari, Indonesian, Kannada, Malay, Malayalam, Burmese, Odiya, Punjabi, Tamil, Thai and Telugu use this term.