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

Period of Jejjata[edit]

Jejjata falls in the lineage of commentators after Bhattara Haricandra. He was determined to be the student of Vāgbhatta, hence, his period is in the 9th century A D.

Commentaries by Jejjata[edit]

Jejjata penned a commentary on Śuśruta, which is the oldest known commentary on him. Dalhana, a later commentator on Śuśruta, quotes from Jejjata's commentary and so does Candrata, the grandson of Vagbhatta.[1] From this one can decide that this commentary must have been available upto Dalhana's and Candrata's time.

A revised edition of Jejjata's commentary done by Haridatta has been copied and published by Madras Government Oriental Library. Jejjata's commentary on Caraka is known as Nirantarapada-vyakhya but the sections mentioned in references are not available at present.[2]

Beliefs Regarding Jejjata's Origin[edit]

Some people believe that Jejjata was the son of Kaiyata. This belief seems to be based on the fact that Kaiyata had a son named Jaiyata and the letters are phonetically interchangeable but Jaiyata and Jejjata were not the same person and the identification rests on no strong foundation than just on the similarity of sounds. This belief is based on the interchangeability of sounds during the Prakrta formation period.

Jejjata may be a Kashmiri which is proposed on the base of the belief of common names used in Kashmir such as Kaiyata, Mammata and others. Others believe that he might have belonged to Sind, as he studied under Vagbhatta. But this cannot be considered a stable reason for this particular belief as there is a possibility that Jejjata might have travelled from Kashmir to Sind to study from Vagbhatta as it was a common practice even in ancient times.


  1. According to Aufrecht the author of Catalogue Catalogorum.
  2. Cikitsa5-71 to Cikitsa 23-160, Kalpa 1-5, Siddhi 2, Siddhi 7-32 to end.
  • The Caraka Samhita published by Shree Gulabkunverba Ayurvedic Society, Jamnagar, India