THE TIRCUL OR Trtsu

The name Tircul was first reported by the Arabian Tralelor ya' qubi in 9th century A.D. "Although the Chinese referred to these peoples a the Piao or Pyu, we learn from Chinese sources that these people called themselves t’u-lo-chu, they were known to the Javanese as t’u-lich’u, and to the Arab author, Ya’qubi (880 C.E.), they were known as the T.suls. This latter name has been transliterated into English as Tircul (= trident =တရိစူလာ = အ ချွန် ၃ ခု ပါ ‌ေသာ မှိန်း) and is probably the most accurate name for these people, as it is what they called themselves (Luce 1985) " {Credit : O’Reilly(2007:p9)} However itg is not the name of the people or the race or tribe. “Sudas is regarded by the Rigveda as a Bharata king of the Trtsu dynasty. The Puranas elucidate the statements of the Rigveda. As Visvamitra himself informs us, under his guidance, Sudas won many victories in the east, west and north of his kingdom. The greatest achievement of Sudas was his thumping victory of a confederacy of ten kings is described in hymn 18 of the seventh book of the Rigveda. Tritsu, Tṛtsu: 4 definitions. The Sanskrit term Tṛtsu can be transliterated into English as Trtsu or Tritsu, using the IAST transliteration scheme (?). Languages of India and abroad Sanskrit dictionary [«previous (T) next»] — Tritsu in Sanskrit glossary [Deutsch Wörterbuch] Source: Cologne Digital Sanskrit Dictionaries: Böhtlingk and Roth Grosses Petersburger Wörterbuch Tṛtsu (तृत्सु):—m. sg. und pl. Name eines vedischen Volksstammes [Ṛgveda 7, 18, 7. 13. 15.] āva.indraṃ ya.unā.tṛtsavaśca [19. 33, 5. 6. 83, 4. 6. 8.] [Geschichte des Weda 120. fgg.] Source: Cologne Digital Sanskrit Dictionaries: Sanskrit-Wörterbuch in kürzerer Fassung Tṛtsu (तृत्सु):—m. Sg. und Pl. Nomen proprium eines Volksstammes. context information Sanskrit, also spelled संस्कृतम् (saṃskṛtam), is an ancient language of India commonly seen as the grandmother of the Indo-European language family (even English!). Closely allied with Prakrit and Pali, Sanskrit is more exhaustive in both grammar and terms and has the most extensive collection of literature in the world, greatly surpassing its sister-languages Greek and Latin. Discover the meaning of tritsu or trtsu in the context of Sanskrit from relevant books on Exotic India Relevant text Search found 2 books and stories containing Tritsu, Tṛtsu, Trtsu; (plurals include: Tritsus, Tṛtsus, Trtsus). You can also click to the full overview containing English textual excerpts. Below are direct links for the most relevant articles: Rig Veda (translation and commentary) (by H. H. Wilson) Rig Veda 7.83.6 < [Sukta 83] Rig Veda 7.33.5 < [Sukta 33] Rig Veda 7.33.6 < [Sukta 33] + 7 more chapters / show preview Manusmriti with the Commentary of Medhatithi (by Ganganatha Jha) Verse 7.41 < [Section IV - Duties of the King] show preview Item last updated: 14 March, 2021 Trtsu dynasty Occurs in the Rigveda, once in the singular and several times in the plural, as a proper name. The Trtsus were clearly helpers of Sudās in the great battle against the ten kings, Simyu, the Turvaśa, the Druhyu, Kavasa, the Pūru, the Anu, Bheda, Sambara, the two Vaikarnas, and perhaps the Yadu, who led with them as allies the Matsyas, Pakthas, Bhalānas, Alinas, Visānins, Sivas, Ajas, Sigrus, and perhaps Yaksus. The defeat of the ten kings is celebrated in one hymn of the Rigveda, and is evidently alluded to in two others. The great battle took place on the Parusnī, but there was also a fight on the Yamunā with Bheda, the Ajas, Sigrus, and Yaksus. As the Yamunā and the Parusnī represent opposite ends of the territory of the Trtsus (for we cannot with Hopkins safely identify the streams), it is difficult to see exactly how the ten kings could be confederated, but it should be noted that the references to the ten kings occur in the two later hymns, and not in the hymn describing the battle itself; besides, absolute numerical accuracy cannot be insisted upon.It is difficult exactly to determine the character of the Trtsus, especially in their relation to the Bharatas, who under Visvamitra’s guidance are represented as prospering and as advancing to the Vipāś and Sutudrī. Roth ingeniously brought this into connexion with the defeat of his enemies by Sudās, which is celebrated in the seventh book of the Rigveda—a book attributed to the Vasistha family—and thought that there was a reference in one verse to the defeat of the Bharatas by Sudās. But it seems certain that the verse is mistranslated, and that the Bharatas are really represented as victors with Sudās. Ludwig accordingly identifies the Trtsus and the Bharatas. Oldenberg, after accepting this view at first, later expressed the opinion that the Trtsus were the priests of the Bharata people, and therefore identical with the Vasisthas. This view is supported by the fact that in one passage the Trtsus are clearly described as wearing their hair in the peculiar manner affected by the Vasisthas, and would in that passage thus seem to represent the Vasisthas. But Geldner has suggested with great probability that Trtsu, who is once mentioned in the singular, means the Trtsu king—that is, Sudās. This explanation alone justifies the description of the Bharatas as Trtsūnām viśah, ‘ subjects of the Trtsus,’ meaning the Trtsu Gotra or family, for the people could not be said to be subjects of a body of priests. The Vasisthas might be called Trtsus because of their close con¬nexion with the royal house of that people. The reverse process is also quite possible, but is rendered improbable by the fact that the Pratrdah are referred to as receiving Vasistha. This name of the Trtsu dynasty is probably older than its connexion with Vasistha in the time of Sudās, a conclusion supported by the name of Pratardana, who is mentioned later as a descendant of Divodāsa, an ancestor of Sudās. The Trtsu dynasty could therefore hardly have been referred to as Vasisthas. For the further history of the dynasty and its relation with Vasistha and Viśvāmitra, see Sudās.

WAS YUNNAN GANDATRA? WAS YUNNAN AN INDIAN COUNTRY

The western historians generally agree that Myanmar was home by the beginning of the first millennium of the Christian era to disparate ethnic/territorial groups. Under the influence of Indian culture, including literacy and religion, settlements developed in the central zone, enclosed by brick walls and populated by iron-using agriculturalists known today (via Chinese references) as the Pyu, but who probably called themselves Tircul. According to Chinese sources the Pyu declined after they were attacked by Nanchao, in what is now the Chinese province of Yunnan, in the early 9th century AD. As G. H. Luce saw it, their fellow Tibeto-Burman speakers, the Burmans, then migrated westward from their agricultural base in the Kyaukse area to establish Bagan (Luce 1959a, 1959b, 1985). This explanation is not convincingly supported by the archaeological evidence. (Hudson (2004:p19) When the Nanzhao dynasty eventually fell it was more because of internal intrigue than external pressure. The whole royal family was wiped out in a power struggle in 902, and was replaced by a slightly more modest regime, still based at Dali. By then, Buddhism had a firm grip on local society and the kings of Dali emerged as committed patrons of the faith. The capital itself became an important center of Buddhist learning. The links with Burma were strong, and the new Burmese kingdom at Pagan most likely developed in the shadow of Dali’s influence. And via Burma there would have been ties as well to India, then divided into Hindu and Buddhist kingdoms, on the eve of the Muslim invasions. The kings of Dali adopted the name Gandhara for their realm. It’s the same word as Kandahar in modern-day Afghanistan and remains the literary Burmese name for Yunnan. Gandhara was once an almost mythical Buddhist land, straddling the present Pakistan-Afghanistan frontier at the time of Alexander the Great, and was remembered long afterwards as a place of profound scholarship, governed by sages, peaceful and devout. The Dali kings even styled themselves as descendants of the great Indian Buddhist emperor Asoka, who had reigned in the third century BC, seeing themselves as part of a fraternity of Buddhist states, from middle India to Ceylon and on to Vietnam. Dali also associated itself with Mithila, the important commercial and religious center once home to the Buddha himself, the New York of the ancient Indian world, with ‘store-houses filled, and sixteen thousand dancing girls and treasure with wealth in plenty’. Other great Buddhist sites were also transposed, metaphorically, onto the surrounding landscape. A cave on the other side of Lake Dali became the famed Kukkutapada cave (the original is in north India) where the monk Maha Kasyapa is believed to be waiting in a trance for the coming of the next Buddha. Next to the cave is said to be a stupa with relics of Buddha’s great disciple Ananda as well as the Pippala cave where the First Council of Buddhism was held. In this way, Dali became a facsimile of the holy land. As with the later kings of Burma, the kings of Dali wanted an Indian pedigree, and claimed descent from that greatest of Indian emperors, Asoka. The Persian scholar Rashid al-Din wrote that the king of Gandhara styled himself maharaja.

RECONSTRUCTION OF BURMA, THE GOLDEN LAND(PART II) BY RAJA SARAKA

Kindly dedicated for my dearest Dr. Elizabeth Howard Moore. PINYA(URBAN OR MYODWIN) -SRI VIJAYA . ------------------------------------------------ Most of the western scholars, Chinese Scholars and Burma's Chinese or pro-Chinese scholars place Maingmaw in Kyaukse district between Myittha and Kume. Bob Hudson first put Pinya at the place and mentioned as Myodwin. Most of the scholars took Maingmaw's position where Pinya is built according to Luce's hypothetical assumption as "Mama asa Kyaukse ka". This assumption is totally baseless and wrong. I will; argue the following statement made by O’Reilly(2007) is not correct especially placing of Maingmaw near Pinle. to be continued. The country of Kosalas was located to the north-west of Magadha with its capital at Savatthi (Sravasti). It was located about 70 miles to north-west of Gorakhpur and comprised territory corresponding to the modern Awadh (or Oudh) in Uttar Pradesh. It had river Ganga for its southern, river Gandhak for its eastern and the Himalaya mountains for its northern boundaries.

RECONSTRUCTION OF BURMA, THE GOLDEN LAND. BY RAJA SARAKA

Kindly dedicated for my dearest Dr. Elizabeth Howard Moore and Dr. Mon Mon Aung. Saraswati River and Saraswati Town, Monywa

RECONSTRUCTION OF BURMA, THE GOLDEN LAND (PART II) by Raja Saraka

THE VISHNU. The Vishnu , the UNESCO heritage site of the modern Burma's ancient city. Burman were known as Ta-ri-sul or Tircul as they called themselves and first reported by Arabian author, Ya' qubi (880 C.E) reported. The Muslims' presence in the mainland Southeast Asia and Maritime Southeast Asia at least in 9th Century is well noted. During Pagan era in the rein of Emperor Anuruddha ( အနုရုဒ်ဓာ= အ ‌ေ နာ် ရထာ) the river Samone was reportedly called Panlaungh River. Refer the third map. Kindly dedicated for my dearest Dr. Elizabeth Howard Moore and Dr. Mon Mon Aung. ======================================================= What languages had the Abhiras and Tercul (ta'ri-su) spoken ? The Brahman sage Bharata mentions in his Natyashastra (1st century BCE–3rd century CE) two types of vernacular, the Prakrits (bhasas) and their corruptions (vibhasas), in the dialects spoken by the Sabara, Abhira, and Candala peoples. In the late 6th or early 7th century, Dandin said that in poetry the languages of the Abhira and other common folk were called Apabhramsha. These commentaries imply that by the 3rd century there were certain dialects called Apabhramsha and that these gradually rose to the literary level. {This article was most recently revised and updated by Elizabeth Prine Pauls.} https://www.britannica.com/topic/Apabhramsha-language

RECONSTRUCTION OF BURMA, THE GOLDEN LAND (PART II) Chamba and Bhamo

စမ်ပါ၊ ဗ မို (သို့) ဗ ‌ေ မာရ် နဲ့ တ ‌ေ ကာင်း။ Chamba, Bharmour and Tagaung. မိုး အ တွက် ၊ Dedicated for Dr. Elizabeth Howard Moore. ==================================== တို့ဗမာ မ ျား ၏ ဘိုးဘေးများ မှာ က ‌ေ န့ ‌ေခတ် (Himachal Pradesh =HP) ပြည် နယ် ၊ မှ လာ ‌ေ ရက် ခဲ့ ကြ ပါ သည်။ အ ဘီ ရာ လူမျိုး တို့ ၏ မင်း (သို့) ‌ေ ခါင်းဆောင် (Abhira-Raja but fondly call him Abhiraja) came with all his followers; among them some Tarsus and Sakas : came to a place called Sampa-negara (Chamba Nagara) or Tagaung now known only as Bhamo on the bank of Iravati River in Kachin State of modern Burma. There is a river , now, known as Ravi River was called Perushni, and also called Itravati River in Himachal Pradesh. The town is sitting on the bank of Iravati River. Similarly the modern town known as Bhamo is also situated on the bank of River Iravati Ayerwadi) in Kachin State of Burma. Reference: Bharmour (Vidhan Sabha constituency) is one of the 68 constituencies in the Himachal Pradesh Legislative Assembly of Himachal Pradesh a northern state of India. Bharmour is also part of Mandi Lok Sabha constituency. Wikipedia