Book Extract

Sanskrit for Seekers

Dennis Waite
Educated in Chemistry, he worked until 2000 in computing, after which he began writing.
His books to date are: The ook of !ne "200#$, e%tensi&ely re&ised in 20'0( The )piritual )eeker*s Essential
+uide to )anskrit ",ndia, 200-$( How to .eet /ourself "2000$( ack to the Truth "2000$( Enlightenment: the
1ath through the 2ungle "2003$. His pre&ious book was 45d&aita .ade Easy6, published in 20'2.
Biography
uy from 5ma7on 8)
uy from 5ma7on 89
!!9 :ET5,;)
Publisher: Mantra Books, 2014
ISB: !"#$1$"#2"!$22"$"
%or&at: Pa'erback
Pa(es: 1!4
)ist Price: *11+!!, ,S-1!+!.
EBook: */+!!, ,S-!+!!
0his book is sche1ule1 for 'ublication 20th Ma3 an1 is a4ailable for 're$or1er at a lo5er cost fro&
6&a7on+
0here 5ill be a s'ecial offer on the Ebook in the first t5o 5eeks of 'ublication+
Where to Buy
58TH!< :ET5,;)
For travelers in the foreign land of spiritual
literature...
Since 3ou are 4isitin( this 5ebsite, 3ou are 'resu&abl3 a s'iritual seeker intereste1 in
614aita+ It is also 4er3 'robable that 3our kno5le1(e of Sanskrit is &ini&al or non$
existent+ I recei4e occasional co&'laints about the use of I086S $ the transliterate1
9En(lish9 for& of Sanskrit 5or1s $ so e4en that causes 'roble&s for &an3, let alone the
ori(inal scri't :calle1 De4ana(ari; 5hich Sanskrit uses+ So 5h3 5oul1 3ou 5ant to learn
an3thin( at all about the lan(ua(e< Well, if 3ou reall3 are intereste1 in 614aita :or
Bu11his&, if it co&es to that;, it is a fact of life that &ost of the ori(inal &aterial fro&
5hich these teachin(s 1eri4e 5as 5ritten in Sanskrit+ Without an3 kno5le1(e of the
lan(ua(e, 5ithout e4en the abilit3 to look u' a 5or1 in a 1ictionar3, 3ou are force1 to rel3
u'on the abilities, an1 the inte(rit3, of 5hiche4er author ha''ene1 to 9translate9 the
ori(inal text on 5hich he or she is co&&entin(+ I a& currentl3 5ritin( a book on the
Man1uk3a ,'anisha1 an1 =au1a'a1a k6rik6$s, an1 this has in4ol4e1 &e in referencin(
&an3 1ifferent translations of the ori(inal text+ >ote that this is a (oo1 exa&'le 5h3
3ou nee1 to kno5 so&e Sanskrit+ 0he 5or1 k6rik6 &eans 9a 4erse, co&&entar3 or
treatise9 but if 3ou i(nore the ca'itals an1 5rite this as 9karika9, it &eans 9an ele'hant9?@
6n1 it 5oul1 a&a7e 3ou ho5 it is 'ossible to ren1er Auite 1ifferent &eanin(s+ Whether
this is because of lan(ua(e abilit3 or because the author has a 4este1 interest in
'ro'a(atin( a 'articular 'oint of 4ie5 is not al5a3s 'ossible to sa3+ What I can sa3, is
that is essential to be able to check s'ecific 5or1s fro& ti&e to ti&e to ensure one (leans
ori(inal intent rather than a &o1ern, 'ossibl3 biase1 inter'retation+ 6n1, before I
continue, here is a confession fro& the intro1uction to the book:
Before continuin(, I &a3 as 5ell confir& the i&'lie1 an1 a''allin( a1&ission abo4e: I
kno5 4er3 little Sanskrit? I cannot construct sentences or e4en 1ecline nouns or
conBu(ate 4erbs+ I can Bust about rea1 the scri't+ I can so&eti&es s'lit 5or1s into their
'arts or 'ut the& to(ether C but 5oul1 al&ost al5a3s ha4e to refer to other sources for
assistance in this+ I coul1 5rite the scri't, 4er3 clu&sil3, if I ha1 to, 'ro4i1in( I coul1
refer to a list of the characters or to this book+ But, letDs face it, 5h3 5oul1 I 5ant to< Eou
nee1 not Bust an3 italic 'en, but one 5ith a slo'in( nib, for (oo1nessD sake? With free
soft5are on the Internet to con4ert transliterate1 8o&an characters into the Sanskrit
scri't, there is not reall3 an3 nee1+ What then, 3ou &a3 Bustifiabl3 ask, (i4es &e the
cre1entials :or te&erit3; to 5rite a book about Sanskrit< Well, I ho'e that b3 the ti&e
3ou finish rea1in( this short intro1uction, 3ou 5ill kno5 an1 acce't the ans5er+
Basicall3, I 5as C an1 to a 1e(ree still a& C in the sa&e 'osition that 3ou are+
6ccor1in(l3, this book 5ill not teach 3ou ho5 to rea1, 5rite or s'eak Sanskrit+ Its ai& is
si&'le: to teach 3ou Bust enou(h to enable 3ou to rea1 De4ana(ari scri't, se'arate it out
into 5or1s an1 look the& u' in a 1ictionar3+ 0here are no 1eclensions or conBu(ations to
learn an1 no nee1 to learn lots of 4ocabular3+ Most of the effort in4ol4e1 is si&'l3 to
learn the al'habet+ Ff course, this is rather &ore 1ifficult for &ost a1ults than 5as
learnin( the 8o&an al'habet 5hen 3ou 5ere a chil1+ %or a start, there are a fe5 &ore
than 2/ letters+++
0he book is in three sections+ %irst 3ou learn the al'habet in its transliterate1 for&+ Eou
are (i4en both the I086S for&at that is co&&onl3 use1 on the Internet an1 the for&
5ith 1iacritical &arks that is use1 in books+ ext 3ou (o throu(h the entire 'rocess
a(ain, learnin( the scri't for& of the letters+ Gust to &ake thin(s a bit &ore interestin(,
so&e of these letters chan(e their for& sli(htl3 5hen co&bine1 5ith other letters $ these
are calle1 9conBunct9 characters+ In the thir1 section, there are so&e 'ractical exa&'les to
'ro4e to 3ou that 3ou can no5 actuall3 translate so&e si&'le scri'tural texts for
3ourself+ %inall3, there are a nu&ber of a''en1ices containin( such thin(s as resources
on the Internet for further learnin(, on$line 1ictionaries, Sanskrit 1ocu&ents etc,
infor&ation about other transliteration sche&es an1 letter for&s, ho5 to learn to 5rite
the scri't+ Belo5 are sa&'les fro& each of the sections+
The Transliterated Alphabet
4. The fourth group of consonants (dental)
0his (rou' of consonants is soun1e1 5ith the ton(ue 'ositione1 Bust behin1 the teeth, as
thou(h to sa3 Hlo4eD, an1 calle1, unsur'risin(l3, 1ental+ 0he soun1s are essentiall3 the
sa&e as those in the cerebral (rou' but soun1 &uch &ore natural to Western ears an1
are 4er3 &uch &ore co&&on+ If 3ou are e4er in an3 1oubt as to 5hether a soun1 shoul1
be cerebral or 1ental, (uess this one?
a) t, t
0he first &e&ber of the (rou' is HtD+ It is soun1e1 5ith the ton(ue actuall3 touchin( the
back of the teeth+ 0his is further for5ar1 in the &outh than is nor&all3 use1 in En(lish
an1 is better re'resente1 b3 a 5or1 such as the %rench H'etiteD+ 6 si&'le exa&'le, or
e4en t5o exa&'les, is tat as in the &ah646k3a :H(reat sa3in(D fro& the ,'anisha1s; tat
t4a& asi C Hthou art thatD+ It &eans HthatD an1 both tDs are this 1ental character :in fact,
this 5or1 be(ins its life as ta1, as 3ou 5ill 1isco4er later;+ 0he final HtD is the halanta for&,
&eanin( that there is no 4o5el soun1 follo5in( it an1 the De4ana(ari character 5ill ha4e
a halant si(n beneath it, 5hereas the first one 5ill not+
b) th, th
0hen co&es the eAui4alent as'irate1 letter, 5ith &ore breath :&ah6'r6a;, HthD,
'ronounce1 as in Hbutthea1D+ :6nother 5a3 in 5hich this letter is 'ronounce1 C an1 those
5ho 1o so 5oul1 &aintain it to be the correct 5a3? C is as the En(lish HthD in H'athD, for
exa&'le+ It has to be sai1 that it see&s easier, an1 &ore consistent, to 'ronounce the
5or1 sthita, for exa&'le, as is in1icate1 in the &ain text+; 0he a1Becti4e sthita &eans
Hstan1in(D an1 is use1 in the sense of Hstea13D an1 Hfir&D in the 5or1 sthita'raBIna in the
Bha(a4a1 =ita, 5here it &eans Ha 'erson of stea13 5is1o&D or so&eone 5ho kno5s the
Self+
c) d, d
ext is H1D+ 0his is essentiall3 the sa&e as in H1o(D but 5ith the ton(ue startin( out
i&&e1iatel3 behin1 the teeth+ Perha's the %rench H1onnerD &i(ht be a better
re'resentation+ 0he 5or1 1a&a &eans Hself$restraintD, un1erstoo1 as control o4er the
senses+ It is one of the six Aualities s'ecifie1 b3 Shankara as 'rereAuisites for the
s'iritual seeker+
d) dh, dh
0his is the breath3 eAui4alent of the 're4ious character an1 is 'ronounce1 as the H1hD in
Ha1hereD+ 6 si&ilar 5or1 to 1a&a, as Bust 1escribe1, is 1har&a+ 0his 5or1 is 'ossibl3
&ore fa&iliar to &an3 rea1ers+ It is co&&onl3 use1 to s'eak of such thin(s as
reco&&en1e1 'ractice, 1ut3 or con1uct, an1 to refer to absolutes of Bustice etc+ More
a''ro'riatel3, in a s'iritual context, it &eans essence or essential Aualit3 or nature+ Fur
o5n 1har&a refers to 5hat 5e ou(ht to be 1oin( 5ith our li4es in or1er to &o4e for5ar1
on so&e 'ath to5ar1s reali7ation of our Self+
e) n, n
%inall3, in this (rou', is the one soun1e1 throu(h the nose :anun6sika;+ 0his is
'ronounce1 Bust as in En(lish, as for exa&'le inJ erJ HnoseD+ 0he 5or1 n6&a is a si&'le
5or1, &eanin( Hna&eD, as in the 'hrase n6&a$r,'a, the Hna&e an1 for&D of the creation
that is, in realit3, non$1ual, not se'arate fro& oursel4es an1 not actuall3 create1,
accor1in( to 614aita+
Kuite often the HnD at the en1 of a 5or1 5ill be re'lace1 b3 the nasal in the sa&e (rou' as
the consonant that follo5s+ 0his is because the rules that (o4ern ho5 letters co&bine are
1esi(ne1 so that soun1 flo5s s&oothl3 5ithout (a's or stutters+ It 5oul1 be extre&el3
1ifficult to &ake the correct soun1 of one of these anun6sika consonants, i&&e1iatel3
follo5e1 b3 the correct soun1 of another consonant, unless the t5o are in the sa&e
(rou' C tr3 it later?
0hus, an exa&'le of a 5or1 5ith 5hich 3ou are likel3 to be fa&iliar, an1 5hich uses this
letter, is HsatsaI(aD+ 0his 5oul1 t3'icall3 be 5ritten as Hsatsan(D in books for the
Western &arket+ It refers to the H(oo1 co&'an3D of associatin( 5ith like$&in1e1 'eo'le,
an1 es'eciall3 5ith ones 5ho are Self$reali7e1+ It is use1 for the Auestion$an1$ans5er
sessions 'ro4i1e1 b3 the teachers 5ho currentl3 tour the Western 5orl1+ 0he anun6sika
use1 has to be HID because it is co&bine1 5ith the i&&e1iatel3 follo5in( H(D an1, since
this is in the first, (uttural, (rou' of consonants, so &ust the nasal letter be+
The Devanagari Script
4. The dental or dantya consonants
a) t, t
0his is 5ritten:
t
an1 5as seen earlier in jagat an1 tagara+ 0he 5or1 tad &eans HthatD an1, because
a d freAuentl3 chan(es to a t at the en1 of a 5or1 :as 5ill be 1iscusse1 later;, this 5or1
often a''ears as tat:
tt= C tat
b) th, th
0he mahAprANa tha is 5ritten:
w
0he 5or1 thUthU &eans Hthe i&itati4e soun1 of s'ittin(D, 5hile thaithai &eans Hthe
i&itati4e soun1 of a &usical instru&entD :one 5on1ers 5hich?;+ We 5ill &eet the
De4ana(ari re'resentation for the co&'lex 4o5el ai in a &inute but here it is sho5n in
co&bination 5ith a consonant:
w8w8 C thUthUL wEwE C thaithai
c) d, d
0his is 5ritten:
d
not to be confuse1 5ith the cerebral
> Dh
We ha4e ha1 the 5or1 De4ana(ari so &an3 ti&es no5 that it is about ti&e 3ou sa5 the
actual De4ana(ari for it?
de&nagr,
6lthou(h 5e ha4e not 3et 1ealt 5ith v an1 r in this section, 5e
ha1 v in jIva an1 r in guru an1 kAra+
d) dh, dh
0his is 5ritten:
%
an1 &ust not be confuse1 5ith gh:
?
If 3ou ina14ertentl3 close the loo', Boinin( it u' to the bar at the to', thereb3 'ro1ucin(
a gh 5hen 3ou reall3 5ante1 a dh,then 3ou can &ake a little HknotD or circle at the
Bunction 5ith the hori7ontal line an1 this is then un1erstoo1 to be a dh+ So&e texts &a3
use this 4ariant, too, since it can a4oi1 confusion if the ink beco&es s&u1(e1, for
exa&'le+
0he 5or1 dhana &eans Ha 'ri7eD or Han3 4alue1 obBectD:
%n C dhana
0hus, dhanakAma, for exa&'le, &eans H1esirous of 5ealthD or Hco4etousD :kAma &eanin(
H1esireD, if 3ou recall;+
e) n, n
%inall3, in this (rou', the anunAsika :soun1e1 throu(h the nose an1 throat; na is
5ritten, as 3ou kno5:
n
an1 I think 5e ha4e alrea13 ha1 sufficient exa&'les of this alrea13+ Mo5e4er, 3ou &i(ht
like to see 5hat the 5or1 anunAsika looks like:
5nunaisk
Soe !ractical "#aples
$. %oining &ords and part'&ords
When s'eakin( or 5ritin( Sanskrit, 5or1s are Boine1 5here4er 'ossible 5ithin a
sentence or line of 'oetr3+ Pauses in s'eech or breaks in 5ritten 5or1s 5ithin a sentence
nor&all3 onl3 occur 5hen a 5or1 en1s in a 4o5el, a visarga or an anusvAra an1 the
next 5or1 be(ins 5ith a consonant+ =o back to the in4ocation &antra abo4e an1 note
5here the breaks are+ 6 (oo1 exa&'le is the fa&ous sa3in( :mahAvAkya; fro& the
Nhan1o(3a ,'anisha1 Htat tvam asiD, &eanin( Hthat thou artD+ 0he first 5or1 en1s in a
consonant, the secon1 be(ins 5ith a consonantL so no break+ 0he secon1 en1s in a
consonant, the thir1 be(ins 5ith a 4o5elL so no break: it is therefore 5ritten:
t@&mis C i+e+ as one continuous ex'ression, tattvamasi+
ote that the 5or1 for HthatD is actuall3 tad but for the sake of eu'honic flo5, saMdhi, it
is chan(e1 to tat because it is follo5e1 b3 t+
San1hi :actuall3 saMdhi; refers to the 5a3 in 5hich letters :i+e+ soun1s; chan(e 5hen
the3 are Boine1 to(ether in a continuous flo5 of s'eech+ It is also so&eti&es calle1
Heu'hon3D because the 'ur'ose of the 5hole exercise is to en1 u' 5ith a har&onious$
soun1in( sentence+ Panini also uses the 5or1saMhitA for this, 1efine1 as Hthe closest
1ra5in( to(ether of soun1sD+
If the letters in Auestion are at the en1 of one 5or1 an1 the be(innin( of the next, the
Boinin( is referre1 to as Hexternal san1hiD+ If the3 refer to the Boinin( of 'arts of a 5or1, it
is calle1 Hinternal san1hiD+ ,nless 3ou are stu13in( the lan(ua(e seriousl3, it is the
external 4ariet3 that is &ost i&'ortant, since 5ritten 5or1s can be 1ifficult to 1eci'her
5ithout an un1erstan1in( of ho5 the co&'onent 5or1s &a3 ha4e chan(e1+ 0here can
also be san1hi of 4o5els or of consonants+ 0he for&er is calle1 ach saMdhi :ach bein(
the pratyAhAra for all the 4o5els, as ex'laine1 abo4e;L the latter is calle1 hal saMdhi,
since hal i1entifies all consonants+ 6 thir1 set of rules co&e into 'la3 5hen a visarga is
follo5e1 or 'rece1e1 b3 4arious letters+
It is 5orth re&e&berin( that the sole 'ur'ose of san1hi is to &ake the lan(ua(e soun1
as har&onious as 'ossible+ 0his is not a 'heno&enon restricte1 to the Sanskrit lan(ua(e+
In En(lish, for exa&'le, it is so &uch easier to sa3 Han a''leD than Ha a''leD+ Internall3,
too, En(lish has san1hi+ 0he letter HsD is 'ronounce1 HsssD+ When a''en1e1 to the 5or1
HcatD C cats C it retains its HsssD soun1+ But 5hen a''en1e1 to H1o(D C 1o(s C the s is
'ronounce1 H7D: 1o(7+ When a''en1e1 to horse C horses C not onl3 is the HsD 'ronounce1
H7D but the HeD of horse is soun1e1 as thou(h it is HiD: horsiz+ In En(lish 5e &ake these
chan(es in 'ronunciation onl3 an1 not in 5ritin(+ In Sanskrit, 5e chan(e both the
s'ellin( an1 the 'ronunciation+ If the En(lish (ra&&arians 5ere for&ulatin( s'ellin(
rules, the3 &i(ht ha4e one that sa3s: 5hen HsD follo5s H1D, it is re'lace1 b3 H7D, but retains
its true nature 5hen follo5in( HtD+
Where the conBunction of t5o letters &akes the 5or1s 1ifficult to 'ronounce or if the
result soun1s a5k5ar1, there 5ill be a rule for co&binin( the letters to (et aroun1 the
'roble&+ Ono5in( this can so&eti&es enable 3ou to &ake a (oo1 (uess at 5hat is
nee1e1, if 3ou are for&in( the 5or1, or at 5hat has ha''ene1, if 3ou are tr3in( to rea1 it+
ot all of the Sanskrit rules of eu'honic har&on3 are bein( (i4en here C there are Auite a
lot of the&, inclu1in( exce'tions an1 s'ecial cases+ But, unless 3ou are seriousl3
stu13in( the lan(ua(e, it is not necessar3 to learn the& an35a3+ Fnce the 'rinci'les ha4e
been un1erstoo1, &uch of it beco&es co&&on sense+ Per3 often, 3ou can hear 5hat the
result shoul1 be si&'l3 b3 s'eakin( the t5o se'arate 5or1s Auickl3 in succession+
San1hi can be anal37e1 into three cate(ories: 4o5el, visarga an1 consonant+ In each
cate(or3, a nu&ber of rules can be s'ecifie1 to enable one to 1eter&ine 5hat 5ill ha''en
5hen a 5or1 or 'art$5or1 en1in( in a s'ecific letter Boins 5ith another 5or1 or 'art$
5or1 be(innin( 5ith a s'ecific letter+ Man3 of the rules ha4e sub$rules to co4er s'ecial
cases an1 exce'tions+ 6fter a 'articular rule has been a''lie1 an1 the en1 character of
the first 5or1, sa3, has been chan(e1 accor1in(l3, it &a3 then ha''en that another rule
co&es into 'la3 for this ne5 character an1 a further chan(e &ust take 'lace+ 0hus,
se4eral sta(es &a3 be in4ol4e1 in the 'ro(ressi4e &o1ification of en1in(s until a result is
reache1 5hich soun1s Hhar&oniousD+ %or 3ou to learn all of these rules an1 beco&e
fa&iliar 5ith their o'eration is not the intention of this book+ 0he follo5in( 'ara(ra'hs
&erel3 offer a fla4or of the to'ic an1 a later section 5ill refer 3ou to other resources that
3ou can follo5 u' if 3ou 5ish to+
0he WebPa(es on 8ules of San1hi, fro& the 6r(entinian site :see H8esources on the
InternetD, Section B; list " 'ri&ar3 an1 " secon1ar3 rules for the Boinin( of 4o5els, 10
rules in4ol4in( visarga en1in(s an1 24 rules for Boinin( consonants, so&e of 5hich ha4e
an3thin( u' to / sub$rules+ :Inci1entall3, I cannot reco&&en1 these WebPa(es too
hi(hl3+ 6lthou(h Panini is not &entione1, all of the rules are 'resente1 in a 4er3
&etho1ical an1 1etaile1 &anner 5ith &an3 exa&'les+ It is 4er3 rea1able an1 eas3 to
un1erstan1+;
Belo& is the list of contents fro the boo()
I08FD,N0IF
=EE86) I08FD,N0IF 0F 0ME )6=,6=E
)EPE) 1 0ME 086S)I0E860ED 6)PM6BE0
6+ 0he %i4e Basic Po5els
B+ 0he %i4e Main =rou's of Nonsonants
N+ 0he )on( Po5els
D+ 0he No&'lex Po5els an1 611itional Soun1s
E+ 0he Se&i$Po5els
%+ 0he Sibilants
=+ h, h
M+ 0he No&'lete 6l'habet
)EPE) 2 0ME DEP66=68I SN8IP0
6+ 0he %i4e Basic :Si&'le; Po5els, Short an1 )on(
B+ 0he %i4e Main =rou's of Nonsonants
N+ 0he 8e&ainin( Po5els
D+ 0able Sho5in( the 1/ &6t88ik6
E+ 0he 8e&ainin( )etters :se&i$4o5els, sibilants an1 h;
%+ 0he No&'lete 6l'habet
=+ NonBunct Nonsonants
M+ So&e S'ecial Nharacters
I+ 0he u&erals
)EPE) 2 SFME P86N0IN6) EQ6MP)ES
6+ shi4as,tr6i
B+ Wor1s an1 San1hi
N+ 0he %our &ah646k3a$s
D+ So&e Pe1ic Pra3ers an1 Kuotations
8ESF,8NES F 0ME I0E8E0
6+ =eneral 8esources
B+ )earnin( the )an(ua(e
N+ Dictionaries an1 =ra&&ar 0ools
D+ Docu&ents in Sanskrit
=)FSS68E F% S6SO8I0 0E8MS
DIN0IF68E F% NFMMF S6SO8I0 SPI8I0,6) WF8DS
6PPEDIQ 1 086S)I0E860IF SNMEMES
6PPEDIQ 2 6)0E860IPE )E00E8 %F8MS
6PPEDIQ 2 PFWE) %F8MS, WI0M 6D WI0MF,0 NFSF60S
6PPEDIQ 4 W8I0I= 0ME SN8IP0
6PPEDIQ . 6SWE8 0F %I6) EQ6MP)E
BIB)IF=86PME
IDEQ
AAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAA777
*uestions and Ans&ers
:isclaimer:
All my books take the stance that I have been looking into advaita as a
teaching that explains the nature of self and reality and this is what I have
found so far. I do not teach hold no satsangs or residential courses. I just write
books. I have never claimed to be a teacher of any sort nor do I claim to be
writingreplying according to purely traditional methods. In fact! "ack to the
#ruth $uotes from all manner of teachers! including neo%advaitin ones. It is
certainly the case that &nlightenment' the (ath through the )ungle advocates
traditional teaching as the only reliable system and I stand by that. It is
possible! therefore! that some readers may have made the assumption that I
have some *traditional+ authority but this is their assumption! not my claim.
I am still learning! so that what I say should always be treated as my current
understanding. According to the teaching tradition of ,edanta! there are several
levels of assimilation necessary before one arrives at the pAramArthika! or
absolute understanding that all that exists is one non%dual reality. -ometimes!
my views do not accurately re.ect the position that would be taken from within
the tradition. #his is especially the case with regard to some of those topics
which relate to the relative order of reality
*vyavahAra+! such as Ishvara! karma! reincarnation and free will. /y own views
tend to be more re.ective of what traditional teachings have to say about the
pAramArthika and do not necessarily include all that those same teachings have
to say about vyavahAra.
The following are Buestions that , ha&e answered &ia email or comments , ha&e
made in discussions on email groups. , will e&entually group Buestions into
related topics.
Cuestion "or topic of Buestion$:
'. Dhy has no reali7ed man written a bookE
2. :o thoughts create our realityE
#. 1urpose, satyam and mithy5.
F. Datching and thinking.
-. >eelings.
G. ,s watching thoughtsHfeelings of any &alueE
0. Dhat is the practice of 5d&aita IedantaE
3. :oes it rely on faithE ,s it a religionE
J. Dhat is your &iew on free willE
'0. :o you ha&e any comments on the "reported$ se%Hmoney beha&ior of
<ameshE
''. ,s enlightenment personalE
'2. Dhy am , not allKpowerfulE
'#. :oes the acceptance of 5d&aita lead to a life of passi&ityE
'F. How did being come into beingE
'-. Can meditation bring about enlightenmentE
'G. ,s it impossible to do anything that rahman doesn6t wantE
'0. ,f so, then there is no way we can do anything 4wrong6E
'3. E&erything is 4scripted6 and known by rahmanE
'J. 5re L,&aKs reincarnated until they reali7eE
20. :oes our Msense of selfN ha&e the egoic power to manipulate realityE
2'. ,f there is no free will, how can our attitude to life changeE
22. :oesn6t this contradict the idea that there is no thinker or doerE
2#. :o those who ha&e awakened li&e in realityE
2F. ,s suOering 4necessary6E
2-. ,s there an ego in&ol&ed in the spiritual teacher who has a 4calling6 to
teachE
2G. Dho "in my opinion$ most embodies the principles of 5d&aita todayE
20. )imilarities between Christian )cience and 5d&aita. Concern with results.
23. Christian )cience continued P Qature of reality.
2J. The monastic lifestyle.
#0. ,s it true that nothing mattersE How do we know the )elf is not another
mind constructE
#'. 5 satsang teacher 4laid his hands6 on a disciple. Could you e%plain what
was going onE
#2. ,sn6t enlightenment a permanent state of peace and happinessE
##. :iscussion on terms 4happiness6 and 4suOering.
#F. ")anskrit$ Dhy is the 4m6 in sa.s5ra pronounced as an 4n6E
#-. ,s study of the scriptures a waste of timeE
#G. .editation P !ne without a secondE
#0. :oes the Dorld e%ist independently of the percei&erE
#3. 5 Buestion about depression and antiKdepressants.
#J. Dould you please tell us about your own 5wakeningE
F0. How can the elements and guQaKs be both real and unrealE
F'. :oes the mind e%ercise selfKpreser&ationE
F2. Dhat is knowledgeE
F#. How can one replace ordinary desires by a desire for the )elfE
FF. How can the mind help us to achie&e enlightenment if it is illusoryE
F-. ,s it possible to 4transmit6 enlightenmentE
FG. Dho is it who awakensE
F0. Dhat would happen to the soul if a person were clonedE
F3. )hould we be happy, no matter what we are doingE
FJ. ,s the 4;aw of 5ttraction6 a useful toolE
-0. ,f l,l5 is true, why is there enlightenmentE
-'. Dhy can6t , feel your sensationsE
-2. ,s truth relati&eE
-#. !n the teaching of <amana .aharshi.
-F. >loating with the stream of life.
--. )topping the mind.
-G. ,s a still mind importantE
-0. Dhat is the diOerence between nonKdualism and monismE
-3. The simplicity of 4not two6.
-J. Communicating with others "about ad&aita$.
G0. How do we reconcile the actionless )elf with action in the uni&erseE
G'. Dhat is the mindE
G2. Could you e%plain the words of the uddha, regarding suOeringE
G#. Could you say something about practice with reference to bhakti and
LRn5na in bringing about enlightenmentE
GF. <eality of the world.
G-. 5nother Buestion regarding free will.
GG. How does the message of 5d&aita deal with the possibility of spiritsE
G0. :on6t traditional and neoK5d&aita point to the same thingE
G3. :estruction of the ego.
GJ. Dhy is there so much misinformation about enlightenmentE
00. >urther Buestions on the dialog with 2eO >oster "see CG0$.
0'. 5 Buestion on <amana .aharshi6s method of )elfKinBuiry.
02. Dhat should be the lifeKstyle of an MenlightenedN person in todays worldE
0#. ;anguage and reality.
0F. .ore on ;ife after enlightenment.
0-. .ore concerns about the teaching of neoK5d&aita.
0G. 5 Buestion about .ichael ;angford6s interpretation of <amana .ahrshi6s
teaching.
00. 45 little in&estigation is all it takes4 "Charlie Hayes$ .
03. E%perience &ersus faith.
0J. :o we ha&e a choice about whether to become enlightenedE
30. ,s 4, am6 the contentE
3'. .editation TechniBue of .ichael ;angford.
32. Dhat does it mean to say that we are 4one with +od6E
3#. /ou really seem to ha&e got it in for the modern nondualism teachers.
3F. 4QoKpath6 teaching and neoKad&aita.
3-. s&adharma and Hitler.
3G. How can , be brahman yet not know brahmanE
30. 1airs of opposites.
33. Traditional Is QeoK5d&aita :ebate.
3J. Dhy should , be afraid of a thoughtE
J0. Dhat is the diOerence between sam5dhi and the deep sleep stateE
J'. "5 long Buestion and answer about$ knowledge, science and
enlightenment.
J2. "5 &ery long Buestion and answer about$ ,gnorance and
Enlightenment "continuing from the pre&ious C S 5$.
J#. Concerns for the en&ironment.
JF. 5re some people unable to be suTciently detached from the suOering of
the worldE
J-. ,nsight and spiritual paths.
JG. The Bualities of 9rishna in 5d&aita.
J0. .editation on obLects and asking 4who am ,E6.
J3. 4+i&ing up on the relati&e6.
JJ. !n the e%istence of Consciousness.
'00. ,s there e&il in brahmanE
'0'. )ome Buestions about karma yoga.
'02. How did we become ignorantE
'0#. !n the relationship between brahman and m5y5.
'0F. !n reading a single te%t as a practice.
'0-. !n e%periences, enlightenment and contentment.
'0G. !n the confusion between liberation and enlightenment.
'00. How do you pronounce ad&aitaE
'03. !n being in the present and LRn5na yoga.
'0J. )tudying the 8panishads and goal of man.
''0. E%perience of dying.
'''. $ Cuestions on
''2. $ neoKad&aita 4teaching6
''#. $ and the new book.
''F. $ ,s <amesh
''-. $ enlightenedE
''G. :oes m5y5 ha&e a conte%tE
''0. )ome comments on 4Enlightenment6 EKook.
''3. <eading "ack to the Truth$ and practice.
''J. ;ots of Buestions on the 4Enlightenment6 EKook.
'20. 1roblem of good and e&il.
'2'. Can one 4get it6 o&ernightE
'22. Dhy do you ha&e links to neoKad&aitinsE
'2#. :oes nothing matterE
'2F. .ore Buestions on Enlightenment EKook "Continuation of C. ''J$.
'2-. !n Happiness and Choice.
'2G. ,s there only knowledgeE
'20. !n the desire for making money.
'23. Dhere is the 4bliss6 of pure beingE
'2J. How does one mo&e towards enlightenment in ad&aitaE
'#0. :oes ad&aita endorse man6s dominionE
'#'. ,s there room for indi&iduality in rahmanE
'#2. 5ntiKdepressants and spiritual progress.
'##. 5n alcoholic looking for happiness.
'#F. ,s my understanding of 5d&aita correctE
'#-. 5re there other people ha&ing subLecti&e e%periencesE
'#G. 5re teachers % and y neoKad&aitinsE
'#0. How do you rationali7e your lack of belief in freeKwill with traditional
ad&aitaE
'#3. ody, memory and reincarnation.
'#J. LRn5na yoga and the rahma )utras.
'F0. !n shabda pram5Qa and knowing the )elf.
'F'. Cuestion about m5y5 and its origin.
'F2. !n the notion of a 4witness6.
'F#. !n the 4silly arguments6 between traditional and neo.
'FF. !n Qear :eath E%periences and communication with the dead.
'F-. :o the enlightened suOer painE
'FG. )urely indi&iduals cannot ha&e multiple li&esE
'F0. !n the merits of neoKad&aita, with particular reference to 2eO >oster.
'F3. Dhy do people ha&e nearKdeath e%periencesE
'FJ. Das Qisargadatta a neoKad&aitinE
'-0. ,6m not sure that my goal is enlightenment.
'-'. U,*&e had a powerful religious e%perience and wonder if it is
enlightenment.V
'-2. Dho is it who awakensE
'-#. How can brahman be indescribable and yet be said to be satKchitK
5nandaE
'-F. 5fter reali7ation, can one simply enLoy reading books by neoK
ad&aitinsE
'--. Dhy do you recommend books by neoKad&aitinsE ")ee also Buestion
'22$
'-G. ,s there a distinction between consciousness and awarenessE
'-0. ,s our sense of 4being6 only a reWection of the absoluteE
'-3. ,s there an easy translation of the .andukya 8panishadE
'-J. Dhat are your top '0 "-$ booksE Dhich would you most want to
keep "not including 4ack to the Truth6E
'G0. How does one con&ert 4partial6 enlightenment into 4complete6
enlightenmentE
'G'. ,f a teacher has not completely eradicated his sa.sk5raKs, can he
call himself enlightenedE
'G2. :o you feel the need to write about ad&aitaE ,s this the egoE
'G#. 5re dreamed people realE
'GF. How can traditional be 4better6 than 4neo6E
'G-. )ome more short Buestions on my criticism of neoKad&aita.
'GG. <egarding m5y5.
'G0. 5m 4,6 the 4sense of ,6E
'G3. ,f one person becomes enlightened, why does not e&eryone elseE
'GJ. 5re only unenlightened L,&aKs reincarnatedE
'00. .ore criticism of the traditional &ersus neoKad&aitin debates.
'0'. , ha&e problems with the notion of 4choice6 and 4doing6.
'02. Could you gi&e me your opinion of +angaLiE
'0#. How does one cope with angerE
'0F. :o , need to learn )anskritE
'0-. Can one still attain enlightenment if one blasphemes against
brahmanE
'0G. 5fter all L,&aKs ha&e attained enlightenment, might l,l5 start all o&er
againE
'00. :oes )elfKreali7ation arise as the result of dissolution of all beliefsE
'03. ,s there choice at the moment of awakeningE
'0J. !n <amana .aharshi6s 4Dho am ,E6
'30. Dhy is 4!. namoX6 sometimes written 4!. namaHX6E
'3'. Dhat does chid5bh5sa meanE
'32. 5 Buestion about adhy5sa.
'3#. 5 discussion on kuQ:alin, yoga.
'3F. !n functioning in the world postKenlightenment.
'3-. Dhy do we suOer, while +od does notE
'3G. >urther obLections to the criticism of neoKad&aita.
'30. E&eryone is as enlightened as e&eryone else.
'33. How do we know that the seat of awareness is not in the brainE
'3J. 5ren6t 4truth6, 4Lustice6, 4faith6 etc realE
'J0. Dhat is the relation between 4waking consciousness6 and brahmanE
'J'. The e%perience of a LRn5n,.
'J2. :o you make a distinction between 5wareness and ConsciousnessE
'J#. ,s ad&aita fatalisticE
'JF. 5 Buestion about the enlightened 4person6.
'J-. !n the need for a teacher.
'JG. !n shra&aQa, manana and nididhy5sana.
'J0. How can diOerent philosophies deri&e from the same scipturesE
'J3. !n traditional teaching and 4methods6.
'JJ. 4The sound current.6
200. !n the freedom to dedicate bh5&ana "mental attitude$.
20'. !n the <amakrishna !rder.
202. Iarious paths to enlightenment.
20#. +etting rid of the false sense of 4,6.
20F. .y understanding is only intellectual.
20-. Can one 4lose6 enlightenmentE
20G. The role of the mind in enlightenment.
200. !n the 4changelessness6 of brahman.
203. !n selYshness &ersus selWessness and s&adharma.
20J. Dhat is meant by 4Consciousness is not the Ynal reality6E
2'0. !n the mind, brain and uddhism.
2''. How should one reconcile spiritual seeking and careerE
2'2. Dhat does Qisargadatta mean by Consciousness 4coming out of6
5warenessE
2'#. !n the mind, brain and reality.
2'F. !n the concept of 4eingness6.
2'-. !n reBuesting payment for teaching.
2'G. How does one reconcile 4right action6 with helping othersE
2'0. ,s it necessary to practise karma yoga etc in order to understand
the higher teachingE
2'3. How can , be the creator of the world and yet the world is an
illusionE
2'J. Dhy don6t , come to know e&erything on enlightenmentE
220. 5re the &5san5Ks stored in the causal or subtle bodyE
22'. ,f gi&en the choice between liberation from rebirth, and rebirth with
selfKknowledge, which should one chooseE
222. Dhat about people who are clearly enlightened but claim they are
notE
22#. ,s there a diOerence between the obser&er and the obser&ed or notE
22F. , ha&e diTculty trying to 4see6 my thoughts.
22-. The nature of L,&anmukti.
22G. The concept of shabdha pram5Qa.
220. The perils and pitfalls of QeoK5d&aita.
223. ,s 5d&aita a cure for lifeE
22J. The <elease TechniBueE
2#0. Qondualism P a Buestion of deYnition.
2#'. Qeo &ersus traditional 5d&aitaX again.
2#2. Consciousness, brahman and sam5dhi.
2##. 5wareness &s Consciousness 1art , of ,,.
2#F. 5wareness &s Consciousness 1art ,, of ,,.
2#-. brahman and the mind.
2#G. Enlightenment.
2#0. The relati&e status of L,&a, world, ,sh&ara and brahman.
2#3. The mind and the ,Kthought.
2#J. The content of enlightenment.
2F0. Enlightenment, meditation and mithy5.
2F'. 9arma and reincarnation.
2F2. apauru)heya.
2F#. The last rug.
2FF. Teachers.
2F-. The enlightened dreamE
2FG. 9nowledge &ersus e%perience.
2F0. QeoK5d&aita.
2F3. >ree will.
2FJ. ,gnorance and e%istence.
2-0. >inding a teacher.
2-'. QeoK5d&aita and meditation.
2-2. Choice.
2-#. eha&ior of the guru.
2-F. QearKdeath e%periences.
2--. Enlightenment and the brain.
2-G. )elfKreali7ation P why botherE
2-0. Enlightenment and the nature of reality.
2-3. Traditional 5d&aita &ersus QeoK5d&aitaX once more.
2-J. :escribing brahman.
2G0. :iOerent approaches and practices.
2G'. ,gnorance.
2G2. Consciousness and the rain.
2G#. :eath.
2GF. 2apa.
2G-. <ituals.
2GG. sam5dhi.
2G0. Qo more BuestionsX
2G3. 49nowledge6 series.
2GJ. Dhy is not e&eryone interested in 5d&aitaE
200. The Ioid.
20'. ,nBuiry into the nature of 4,6.
202. How does a plant grow without an obser&erE
20#. nir&5Qa.
20F. 1ractical reBuirements for studying ad&aita.
20-. Dho is the indi&idualE
20G. Dho is afraidHangryE
200. Qeed to 4resonate6 with a guru.
203. Enlightenment at the end of the uni&erse.
20J. :oes an obLect e%ist before we see itE
230. :irect 1ath and the 4intellectual mind6.
23'. sa.sk5ra and memory.
232. CualiYed guru.
23#. Consciousness.
23F. brahman and m5y5.
23-. )hankara and ad&aita.
23G. Qothingness.
230. Choice.
233. Enlightenment.
23J. &ya&ah5ra.
2J0. )elfKknowledge.
2J'. Truths.
2J2. :o we ha&e to read certain scripturesE
2J#. pr5rabdha karma and reincarnation.
2JF. )uOering and neoKad&aita.
2J-. :oes a LRn5n, still see the worldE
2JG. Emotions and enlightenment.
2J0. Cause of creation.
2J3. , am not the reWection.
2JJ. ,gnorance and the )elf.
#00. 5d&aita and uddhism.
#0'. Dhy do we see dualityE
#02. .editation.
#0#. 1ursuing enlightenment and rebirth.
#0F. How did 4,6 come to decei&e itselfE
#0-. )piritual 1rogress.
#0G. .eaning of 45d&aita6.
#00. Dhere the mind cannot reach.
#03. Qothing :ies.
#0J. Dhen is an e%perience 4true6E
#'0. !bLectiYcation.
#''. Clearing the .ind.
#'2. How can we know 5d&aita is rightE
#'#. 8nder 5naesthesia.
#'F. eing a bhakta.
#'-. :oes practice make any diOerenceE
#'G. <epetition of 1ractices.
#'0. )elf 4knowing6 the )elf.
#'3. +unas and History.
#'J. 5pparent contradictions in 5d&aita.
#20. sa.sk5raKs, s&adharma and karma.
#2'. E%perience and 9nowledge.
#22. )eeking P +i&ing up 1leasuresE
#2#. 5d&aita for .others.
#2F. EnLoying eing rahman.
#2-. m5y5 and ,sh&ara.
#2G. brahman and 5k5sha.
#20. Iegetarianism.
#23. Qon dual reality.
#2J. haga&adK+ita and 5d&aita.
##0. :epression.
##'. eyond )tillness.
##2. Creati&ity.
###. ,ncomplete Enlightenment.
##F. :iOerent Teachings.
##-. <eincarnation.
##G. <eality of the Dorld.
##0. The Changing Dorld.
##3. Qot the :oer.
##J. Dhat is the point of enlightenmentE
#F0. Ditnessing Consciousness.
#F'. 1ositi&e Thinking.
#F2. Teaching of Qisargadatta and <amana.
#F#. .eaning of ,shopanishad mantra.
#FF. :eath of the small ,.
#F-. Dhat is the purpose of lifeE
#FG. brahman, ,sh&ara and m5y5.
#F0. )tone consciousness.
#F3. Temporary reali7ation.
#FJ. +uru6s grace.
#-0. Hea&en and Hell.
#-'. 5ttributes of rahman.
#-2. )e%ual desire and happiness.
#-#. Ditness to the boredom.
#-F. Consciousness and reality.
#--. >aith in a 1ath.
#-G. )igns 5long the Day.
#-0. E%istence of !bLects.
#-3. m5y5 and a&idy5.
#-J. )ome potential practices.
,f you want to ask a Buestion, and do not obLect to its being included in this
section, pleaseemail me.
# TH!8+HT) !Q MC8E)T,!Q) 5Q: 5Q)DE<)N
'. gopalahari on +ay ,-. /0,/ at ,/)04 said:
,f the word "5tman or rahman$ belongs to param5rtika state no need to discuss
that in &ya&5rika state.De will understand that when we reach= that state.
Howe&er big or small the dicussion may be it is futile in &ya&5rika state. ,s there
anything futile or producti&e in :ream stateE
;og in to <eply
o Dennison +ay ,-. /0,/ at /0)/1 said:
Qot sure what you mean here. 5;; words belong to &y5&ah5rika( that is the only
place any discussion can take place. 5nd param5rtha is not a state( you are
ne&er going to 4reach6 it. <eality is now "how could it not beE$ Enlightenment is
for the L,&a in this dualistic "albeit mithy5$ world.
:ennis
;og in to <eply
2. 1ingback: C.#F2 K Teachings of Qisargadatta and <amana Z 5d&aita Iision
2eave a 3eply