Colonial Discourse and the Suffering of Indian American Children Book Cover.webp

In this book, we analyze the psycho-social consequences faced by Indian American children after exposure to the school textbook discourse on Hinduism and ancient India. We demonstrate that there is an intimate connection—an almost exact correspondence—between James Mill’s colonial-racist discourse (Mill was the head of the British East India Company) and the current school textbook discourse. This racist discourse, camouflaged under the cover of political correctness, produces the same psychological impacts on Indian American children that racism typically causes: shame, inferiority, embarrassment, identity confusion, assimilation, and a phenomenon akin to racelessness, where children dissociate from the traditions and culture of their ancestors.

This book is the result of four years of rigorous research and academic peer-review, reflecting our ongoing commitment at Hindupedia to challenge the representation of Hindu Dharma within academia.


From Hindupedia, the Hindu Encyclopedia

By Swami Harshananda

Khaṇḍana-khaṇḍa-khādya literally means ‘sweets of refutation’.

Śaṅkara (A. D. 788-820) refuted several schools of philosophy in his writings including a bhāṣya on the Brahmasutras. This naturally led to the defense of those schools by their protagonists, which again was contended by the followers of Śaṅkara, thereby giving a fillip to the growth of polemical literature in Advaita Vedānta. One such very important work is the Khandana-khanda-khādya of Śrīharṣa (12th century A. D.).

This work is mainly aimed at establishing the pure self-luminous consciousness or Brahman as the only reality by refuting all the arguments put forward by the Nyāya-Vaiśeṣika schools to support the reality of the pramāṇas[1] and the prameyas.[2]

It attempts to prove that all empirical experiences and their objects are only conventional relative truths and not real in the ultimate sense. In this text, Śrīharṣa utilized the principle of khaṇdana or negative and destructive criticism[3] to defend Advaita Vedānta.


  1. Pramāṇas are the means of valid cognition.
  2. Prameyas are the objects of valid experience.
  3. originally started by nihilist philosophers of Buddhism like Nāgārjuna (2nd century A. D.)
  • The Concise Encyclopedia of Hinduism, Swami Harshananda, Ram Krishna Math, Bangalore