AivkLpiv;y @k> Swanu> pué;> ïutae=iSt y> ïuit;u,

$ñrmumya n pr< vNde=numyaip tmixgtm!. 1.

Salute that which is discussed in the scriptures as “ekam eva advitiyam” (here in the sloka as “eka sthanu purusha” (one only non-dual)) and gained through the non-qualified knowledge, who is the Iswara himself, gained by not only Uma (Shiva’s wife) but also by the inference. – 1 –

Here the author salutes Shiva, who is the supreme God for the logicians, to gain his blessing to defeat His own followers.

In the first line the “svarupa-lakshana” (inherent definition) for the Self is explained and in the next the “tatastha-lakshana” (the implied definition), implied through the creation, sustenance and dissolution.

Avikalpa means Vikalpa (attributes / quality) vina (without), i.e. nirvikalpa Samadhi. Nirvikalpa means without any attributes. Nirvikapla is explained as nishprakarakam gnanam which is unqualified / unattributed knowledge. Here it is the knowledge gained as a thought function through a means of valid knowledge (pramana) is said, as the knowledge (Self) per say being the substratum for the ignorance cannot be the negator of the ignorance.

Sthanu means pillar generally, here like a pillar that is the base for the superimposition, this Self also is the base for all the superimposition. If the Self transforms itself (called parinama vada – the idea of transformation) either partially or completely then it will be non-eternal.

Purusha means Self. It can be said, if Self is transformation-less then all the karmas (actions / rituals) enjoined by the scriptures are useless, because, all the actions are based on the Kaarya-Karana-Sanghaata (the body-sense organ complex) and not for the Self.

Still, the superimposition is accepted in both ways, the Self on the non-self and non-self on the Self, therefore, if it be negated then there will remain nothing but void, cannot be true, because the negation anywhere is accepted only till the substratum. And there cannot be any superimposition without any substratum, as in this case the void.

Here the term Anumaya can be understood in three different ways

  1. Anumaya – through the inference. The logicians desire to prove even the objects directly perceived by inference. And, since there is no perceptibility of Iswara, they prove Him through an inference. The syllogory being – “kshit-ankuraadikam sakartrukam, kaaryatvaat, ghatavat” (the earth and the plants have a creator, being a creation (effect), like pot).
  2. Anu maya – Even by me after studying the scriptures. Author himself declares this in the later portion of the text.
  3. An-umaya (na umaya) – Uma is the consort of Shiva and one who is not Uma is Anuma, here the Author as though blackmails Shiva into blessing him for the success, by reminding Uma of the other wife, Ganga who sits in the matted lock of Shiva.
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This is the Book KhandanaKhandanaKhadya with translation and commentary.

If you are not able to view the Devanagari, please download sanskrit99 font. And Devanagari is not done completely for the entire book, the first word of the paragraph beginning will be given, follow it with a book.

I have not done the proof-reading too 🙂


KhandanaKhandaKhadya is the highest order of text studied in the philosophy of non-dualism. It forms the triad of AdvaitaSiddhi by Sri Madhusudana Saradwati, Chitsukhi by Sri Chitsukha Muni and finally the text at hand. This is one of the finest treatises which can be given as an example for the logical thinking. Though this may not be the original idea in this line of thought, there were other texts like the tattva-upaplava-simha of Charvaka system, or some texts in the Buddhists school. Nevertheless this is conceived in a proper way and the logic is mind boggling, the least to say.

The Author : the author of this text is Sri SriHarsha (the second Sri is part of his name, distinguished form the first which is for respect), was born to Sri SriHira and Srimati Mamalla Devi. It is important to know the parents, atleast in this case, to better understand the man behind this text. Sri SriHira was a great man of unsurpassed knowledge, when he was visiting some King and there was a debate between a minister of the kingdom and Sri SriHira, in which Sri SriHira was defeated very badly. He wanted a son to take revenge for his loss, and was blessed with Sri SriHarsha. But still, the defeat was not taken lightly by Sri SriHira, and thus his health was affected. In deathbed he took promise from the child Sri SriHarsha to take necessary action to defeat the minister. Thus after the death of his father, Sri SriHarsha left the responsibility of managing the family to the relatives and went to Kashi (Varanasi) for studies, vowing not to return to the homeland before defeating the minister.

He was initiated in the mantra called “Chintamani”, which he meditated upon for five years. There is another story relating to the initiation – his mother wanting the son to fulfill the promise, initiated the boy in “chintamani” mantra (in tantra it is accepted if the mantra pertaining to a female deity is initiated by the mother will bear fruit (siddhi – accomplishment) very soon), after initiating the boy, she made him to sit on her body and slit her throat (some mantras are accepted to produce result if it is chanted sitting upon a corpse). Whatever may be the truth about the initiation, the final truth is he was blessed by the vision of the Goddess Chintamani Devi, who blessed Sri SriHarsha with unlimited knowledge. After this studying the different schools of philosophy was a child’s play, in a very short span of time he acquired mastery over almost all the philosophy.

There is no need to say, he defeated the minister, and it was easy too. He presented himself in front of the King and Minister and sang a song on each one of them, seeing the mastery in the poetry, the minister immediately accepted defeat even before entering into a debate.

But still, the logic he used was beyond the grasp of the common learned men, so his knowledge became a obstacle to gain the desired result. Therefore as per the advice of the deity, he practiced a penance of taking cold shower in the night and eating buffalo’s curd (yogurt). Thus he was able to write a book this simple!

Though there are many other texts written by the same other, this and another poetical text called Naishadiya-Charita still stands the test of time. Naishadiya charita is a text on the story of the king Nishada, written on the request of the King of KanyaKubja, the patron of the author. Though superfluously may sound like a poetical story, is a vedantic treatice written in the style called “dwi-sandna or dwi-arthaka” (double meaning) literature.

This text is called Khandana-Khanda-Khadya because, 1. It negates the different substances accepted by the logic school and which is easily understandable (bhakshya – eatable), 2. Because it negates the kha (space) etc. substance, 3. But the important meaning of the name is, there is medicine called khanda-khadya accepted in the ayurvedic text which improves the immune system and gives good health, destroying any type of disease.

This is also called as Anirvacaniyata-Sarvasva. Nirvacaniya means explicable, anirvacaniya means in-explicable and Sarvasva means everything. Thus it means, everything here is inexplicable, which is the basic principle of advaita Vedanta, anirvacaniya-vada.

The text is written in keeping with the cannon of the nyaya school, “maana-adhina meya  siddhi, maana siddhi ca lakshanaat” (the object is dependent upon the means of right knowledge, which in turn is dependent on the definition). This is accepted by the logicians to negate the Buddhists, who negate everything from the standpoint of (shunyavada” (voidism – the basic tenet of madhyamika buddhusts). They say “na pratignaa maatrena vastusiddhi” (just by naming the object cannot be established, but by the definition and means of right knowledge). Though the logic school in general is negated, since the minister one who defeated the author’s father is Sri Udayana who is a follower of Sri Udhayanacharya’s Vaisheshika school, the author negates them both. It may also be interpreted as the anger for the very name.

Therefore, Sri SriHarsha, rattled their basic idea by negating the base for all this “lakshana” (definition). Without a definition nothing can be established. And he declares, whoever desires to win a debate if he follows this process of logic explained in this book or repeats the same lines given here, will win the debate.

This book is written in four parts, and like advaitasiddhi or other famous Vedanta text does not follow the naming convention of Brahma Sutra, which is Samanvaya, Avirodha, Saadhana and Phala (corroborating. non-contadictory, practice and result). Some opine this is loosely based on the logical school text with three chapters. But the acharya has a style of his own, which he follows-up here in the case of the chapters too. Each chapter condemns different aspect 1. Pramaana-Tadaabhasa, 2. Nigraha-Sthaana, 3. Sarvanaama-Artha and 4. Avashesha-Lakshana.

  1. Pramaana-Tada-Aabhasa-Anirukti – this is the biggest of the chapters, here he condemns the pramaanas (in this case as in mimamsa, 6 pramaanas only) and things related to it.
  2. Nigraha-sthaana-anirukti – there are different nigra-sthaanas, place which the opponent falters. Like, when he gives a wrong reply, not following his philosophy, taking a lot of time etc, if pointed out by the other causes the defeat of the opponent.
  3. Sarvanaama-artha-anirukti – the meaning of the pronoun, here only ‘kim’ is discussed.
  4. Avashesha-lakshana-anirukti – the rest of the definition is negated.

We include the Devanagari version of the Text, along with the translation in Italics and commentary in plain text.


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Guru Poornima 2016

This year the Guru poornima celebrations was held at chennai, in the same venue as the previous three occasions, Villivakkam Sri Kamakoti hall.

The main event started as usual with the chant of Totakashtakam and Guru Stotra, followed by Vyasa Puja and Guru Puja.

But, above all the main part I was waiting, for so long, happened right after a small lecture by Swami Tatpurushananda Puri ji, that is the unveiling of the Statue of Shri Shankaracharya. The statue is made-up of Gypsum material, roughly 4.5 inch statue, in white colour (as opposed to the colour statue which was decided earlier), with a separable staff (danda) for Acharya. The statue prepared by Guru and Co, chennai (please visit Sri Ganesh Iyer at a very reasonable cost of Rs. 100 per statue (though i charge them a hefty price, chanting of Totakashtakam slokas daily, which is distributed along with the statue). And Sri Ganesh Iyer has consented to take-up small orders too, as part of his Seva.

This I mention here because, instead of this becoming an one time event, want it to be a viral event, for the people to carry forward. One can contact Mr. Ganesh Iyer directly (Cell number – +91 98 41 92 57 98), and place the orders and distribute it to the devotees, remember I am not saying, if you do it so and so and not do it so and so :).

Why this Murthy and why should one do this? We should be thankful to our indian Democracy (i am not saying democrazy), to read, write and speak anything and everything without any fear, even the fear of  “the nation wants to know” :). This is and was the freedom even in our earlier days, which has given us multiple theologies and philosophies. This in spite of the “so called” secular brigade, which was always there. We owe this freedom to Bhagavan Bhashyakara Shri Shankaracharya. Otherwise, we probably would have lost our tradition long ago, and would have been converted to Buddhism or whatever. When asked do you know, Shankaracharya, many don’t know and few people point out to the photo of Sri Chandrashekaredra Saraswati or the likes who sat in the Peetha of Shankaracharya.  This is our pitiable condition, who call ourselves Hindus.

Who should do this? Any Hindu Asthika, irrespective of the form or cult he / she follows. Because, as we said, we are shaiva, shakta, vaishnava, madhva etc, is all because of the humongous task of Bhagavan Bhashyakara. Only because there was a vaidic tradition, one had the freedom to debate the philosophy and thereby come with the new form of system of philosophy.


Acharya Murthy

Acharya Murthy


This was followed by the releasing of the Sticker and Totakashtakam book.

Totakashtakam Book

Totakashtakam Book


English Sticker

English Sticker


Tamil Sticker

Tamil Sticker





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