Intermezzo: Why Sanskrit?

Your Narrator has asked the second main character why he is studying Sanskrit. His answer is that it has happened naturally. In examining Buddhist texts he has noticed that a number of concepts are easy to follow in Sanskrit. For example the sound “âtman” is similar to our word “breath”. It also turns out that some writers on Buddhism [1], philosophy [2] and the origins of words [3] have studied Sanskrit.

The second main character is interested in the origins of our language as a form of archaeology to the origin of our consciousness or “man[4]-child”. At the start of the study it appeared that for lay people the origin of the Indo-European is not easy accessible: there are only a few standard studies available [5]. On the other hand, Sanskrit – one of our older sister languages – is already in a very early stage extensively documented and fixed. This fact has caused that Sanskrit first became an artificial language and later a dead language. On the other hand, by the artificiality Sanskrit received a high status. The comprehensive, logical and sophisticated grammar is documented by Pāṇini [6] and his contemporaries in the fourth century BC. Our alphabet has an incoherent order; the alphabet in Sanskrit is logically built up according to the way people express vowels and consonants from the inside out. There are also very comprehensive dictionaries Sanskrit – English available. An introduction to Sanskrit [7] can be studied with some perseverance. Sanskrit has provided a good opportunity for the second main character to study the origin of language and thus the interpretation/expression of our consciousness.


During the study of Sanskrit, the second main character has noticed that many names and places in Indian and Buddhist texts have a meaning. For example, Buddha [9] means “placing a bud of a flower” and Ānanda means “bliss and joy”. The Buddhist words and concepts get a larger depth with knowledge of Sanskrit.

During his recovery period, the second main character has read the book “Empires of the Word – A Language History of the World [10]“.


In Chapter 5 of this book, Sanskrit is addressed under the heading “Charming like a Creeper – the cultured Career of Sanskrit”. With surprise and recognition, the second main character has read how Sanskrit established itself in India and how it is spread with Buddhism across Southeast Asia, Tibet, China and Japan by trading caravans and via freight boats. In addition to the Chinese characters, the Japanese alphabet is modelled according to the alphabet in Sanskrit. A professor has said to the second main character that a language is the speech impediment of the ruler. Sanskrit is distributed in a large area in a relative nonviolent manner. By the religions that are linked to the Sanskrit – Hinduism and Buddhism – this language has had a great influence in this area. The easiness  and naturalness of this spread has surprised Nicholas Ostler [12]: he has discussed this fact with several friends from India. These friends have pointed out to Nicholas Ostler how little believers must give up for Buddhism and Hinduism: old religions do not have to be rejected. Other beliefs require far more from its believers. The second main character does not agree with these friends. By their nature, Hinduism and Mahāyāna Buddhism [13] require everything from its believers including their original religions.

Over time, Sanskrit is first expelled by Islam from parts of India and Indonesia and afterwards it is banished from China with Buddhism. But, the remains of Sanskrit – like Hebrew – can be seen everywhere for a specialist.

Also many words in German, English and Dutch have a richer meaning with knowledge of Sanskrit. During his recovery period, once the second main character strolled around. He overheard a small group of women talk to each other twittering like birds. When he walked along, one of the women said: “What that concerns [14], I say so, I say nothing”. Then the women continued their conversation. The second main character thought: “Tathāgata [15], evam [16], śūnya [17]” or “what the world of forms concerns, thus, void”. These three words summarize in one sentence the following stage during our Odyssey with the addition: “What comes from the power of the wind in the end becomes brooken and crumbled [18].

This additions reminds of a free rendering of a pop-song by Neil Young [18]:

“Life is like a flower.

It only grows on the vine.

Handful of thorns and you know you missed it.

And you lose it when you call it Mine, Mine, Mine”.

[1] For example: Sheng Yen, Footprints in the Snow – the Autobiography of a Chinese Buddhist Monk. New York: Doubleday, 2008

[2] For example: Pirsig, Robert M., Lila, an Inquiry in Morals. London: Bantam Press, 1991

[3] For example: Ayto, John, Word Origins – The hidden Histories of English Words from A to Z. London: A & C Black Publishers, 2008

[4] “man” means in Sanskrit “think/consider/observe”.

[5] For example: Fortson, Benjamin W., Indo-European Language and Culture – an Introduction. Oxford: Blackwell Publishing, 2004; Mallory, J.P. & Adams, D.Q., The Oxford Introduction to Proto-Indo-European and the Proto-Indo-European World. Oxford: Oxford University Press, 2007; Mallory, J.P., In Search of the Indo-Europeans. New York: Thames & Hudson, 2005

[6] See as introduction: under “Pāṇini”

[7] For example: Egenes, Thomas, Introduction to Sanskrit part 1 & 2. Delhi: Motilal Banarsidass, 2003 – 2005

[8] Source image:

[9] In Sankrit the name Buddha consists of the noun “bud” meaning “bud or knop” as “bud” in rosebud in the film “Citizen Kane” directed by Orson Wells – and the root “dha” meaning “place, grant, bestow”. Source: electronic version of the dictionary Monier-Williams – MWDDS V1.5 Beta

[10] See: Ostler, Nicholas, Empires of the Word – A Language History of the World. New York: Harper Collins, 2005

[11] Source image:

[12] See:  Ostler, Nicholas, Empires of the Word – A Language History of the World. New York: Harper Collins, 2005 p. 217

[13] Mahāyāna literally means “big vessel”. All and everyone is present in this big vessel, no particle is excluded.

[14]The original in Dutch sounds “What Tathāgata” meaning “What that concerns”

[15] See also: The word “tathāgata” consist of “tathā” meaning “thus” and “gata” or “āgata” meaning going or coming. In Mahāyāna Buddhism the word “tathāgata” has two meanings: on the one hand “the complete arising and vanishing Self” or “Buddha or Self” and on the other hand “the myriad forms as they are”.

[16] In Sanskrit the word “Evam” consists of the verb root “e” meaning “approach, arrive” and the noun “va” meaning “wind, ocean, water, stream, going”. Source: electronic version of the dictionary Monier-Williams – MWDDS V1.5 Beta

[17] In Sanskrit “śūnya” means zero of void. The word “śūnya” consists of “śūna” meaning “swollen state of empty” and “ya” meaning “mover, traveller or wind”.

[18] Source: Wick, Gerry Shishin, The Book of Equanimity – Illuminating Classic Zen Koans. Somerville MA: Wisdom Publications, 2005 p. 51 casus 16.

[19] See:


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