Dwadasha Darshana Kanana Panchanana Sri Kashikanandagiri Swamigal

Every Nation in the world has its own set of distinct features. Bharatavarsha’s exemplifying hallmark has
been its way of living, guided by Righteousness (Dharma) and Spiritual Philosophy, celebrated as Sanatana
Dharma. This legacy (Parampara) of Sanatana Dharma is beyond the measuring stick of Time.The vast
garden of Sanatana Dharma is filled with the flowers of Wisdom (Gyanakusuma), spreading the sweet
fragrance of Non-duality(Advaita), and by inhaling this fragrance of Advaita, Great Rishis of our Vedic lore
have attained Liberation.

Having experienced the eternal happiness inherent in the Advaita philosophy, Acharyas have perceived
the significance of simplifying and preserving it for the introspective seeker (Jignyasu) and further firmly
establishing their intellect and Dharma upon it. Such Acharyas always keep emerging on the face of this
earth and live amongst us simply with the aim of spreading and establishing this knowledge and Dharma.

The living pulse of Sanatana Dharma is the Vedas and there are no intellectuals here in Bharathavarsha
who have not contemplated and deliberated over the Vedas. Rishis and Acharyas have protected
Vedagyana by embracing it close to their hearts, enriching and nourishing it in their vast and brilliant
intellect, it shines forth in their simplistic living sans ego.

Vedanta is referred to as the Head portion of Vedas. In Shaankayana Aaranya, it is told:

r̥cāṁ mūrd'dhānaṁ yajuṣāmuttamāṅgaṁ
sāmnāṁ śiroഽtharvvaṇāṁ muṇḍamuṇḍaṁ

Vedanta has been declared here as the Crown (head) of Rig Mantras, Uttamaanga (head) of Yajurveda,
Siras (head) of Samaveda, the Shaved Head of Atharva veda. The study of Vedas ignoring the Vedanta
portion is like a body without its head. When calming silence is the answer to incessant articulation - it is
Vedanta. An Ocean, spread wide across without a sight of its shores, without a beginning or end,
astounding to the human mind with its depth, as measured in a tear drop - it is Vedanta. The tree of
Vedanta, nourished in the fertile soil of the Upanishad, through the shoots of Brahmasutras pulling out
the nectar of Advaita, and filling in the immortal fruit of Bhagavad Geeta, providing it affectionately to
the passionate Seeker (Mumukshu) - who thereby attains supreme Bliss and Contentment. Only Vedanta
can exhilarate you with the experience of tasting the untasted, seeing the unseen, hearing the unheard,
touching the untouched and knowing the unknown.

At every juncture in history, there have been Great Acharyas, who have untied the knots of Vedantic
Philosophy and brought out the essence of Wisdom. They emerge swiftly as whirlwinds, uprooting all
false propaganda and biased logics that try to dim the effulgence of Vedanta. Such flawed narrations are
shredded to pieces and drowned out in presence of their deep knowledge and intellect sharpened by
experience, contemplation and prolific studies.

In front of their sound logical elucidations - blessed by Sruthi Mata, with clear sharp thinking and vision,
feeble arguments based on shallow and pompous thoughts can never hold any ground, eventually decline
and become extinct. These Great Acharyas are indeed Idols of Knowledge. One such Great Acharya in our
tradition is Dwadasha Kanana Panchanana Jayamangalacharaya Acharyaacharya Maha Mandaleshwar
Shri Swami Kashikananda Giriji Maharaj.
 Having emerged as a shiny diamond from the ocean of the
greatest Vedantic traditions, he considered spreading
Vedic knowledge and Advaita Atma Darshana that he
personally experienced, as his eternal duty. He dedicated
his life to remove illogical arguments made by pompous
men based on wrong studies and reasoning, which was like
dirt covering the light of Vedantic wisdom.

He was born in Karalmanna, an idyllic village by the banks

of river Thootha in Palakkad District of Kerala . At a very
young age to satiate his intellectual and spiritual hunger
with knowledge, he left his birthplace and went to Kashi –
the ancient seat of learning. There he stayed at various Ashrams and Samsthas and acquired knowledge
from more than one Acharya. During the days of studying in Kashi itself, he became very popular among
the scholars (Vidwan Mandal) of Kashi.

Recognizing the high Intelligence, sharp listening skills, grasping power, bright intellect, concentration,
memory power, and shraddha of this youth, Acharyas realized he was an Uttama Adhikari. They revealed
before him all the Gems of knowledge and wisdom from the Bharateeya Shaastra Darshanas - Vyakarana,
Nyaya, Vaisheshika, Sankhya, Yoga, Vedanta, Purva Mimamsa. He memorized it all on hearing it only
once, with his special ability to understand and grasp subtle knowledge. When he opened his books to
study, the outer world became nonexistent, such was the level of his concentration. He had exquisite skill
and ability to resolve any inquisitions posed before him.

He studied the basics of Devabasha Sanskrit from a Vidhwan in Kashi - who was his Bramhacharya
Deeksha Gurunatha. Later he became a resident student of the famous Dakshinamoorthy Mutt of Kashi
and continued his higher studies. As he was not a Brahmin by birth and came from a southern state, he
had to face many hardships and discrimination; however, the Muttadhipathi Swamigal (in charge of the
Ashram) loved him dearly which was a saving grace for him. The eloquent discourses and intellectual
brilliance of this Brahmachari, blessed child of Saraswati Devi won the hearts of teachers and students
alike.

Gajanana Shastrigal - the famous pandit from Kashi had mentioned about the Divine Blessings Maharajji
always had from Devi Saraswati -

bhavyānavadya paripūtavicārapūrṇṇa-
granthaprakāśanavidha paramādarāya
sārasvata praṇaya pūrṇṇa hr̥damparāya
ānandakāśigiriyē natayaḥ śivāya

(Auspicious one without flaws, with pure thoughts, having interest only to study and interpret the holy
texts, whose heart is filled with Devi Saraswati’s love, Incarnation of Shiva, to Kashikanandagiri - my
humble salutations).
Professor Paras Nath Dwivedi, former Vice Chancellor of Sampoorananda Samsrkrita Vidyalaya, Varanasi
says
adbhutaṁ tasya pāṇḍityaṁ vaiduṣyaṁ pratibhādhanaṁ
śrīkāśikāgirēḥ śḷokabad'dhasid'dhā sarasvatī

(Your scholarship, intellect and talent are great wonders, this is evident in the Saraswati Shlokas of Shri
Kashikanadagiri).

Today Daksinamurthy Mutt is very proud to have been the abode for such a scholarly and bright student.
In 1954, he graduated from the prestigious Sampoornanand Samskrita Mahavidyalaya with a gold medal.
He did his Acharya degree (Master of Arts) in Vyakarana, Nyaya, Vedanta and other Darshanas. As the
first student to have received a gold medal, the university held a parade with him in a Rath in Kashi, which
was a majestic event back then. The answers provided by him as Shlokas to the questions from Nyaya
Shastra exam are still preserved and exhibited at the Sampoornanand Sanskrit university.

He soon rose to be an Acharya in all Bharatheeya

Darshanas. His clarity in understanding of the deep
philosophy, criticism and proper interpretation of
the Darshanas were dazzling his expositions.

He received his Sanyasa Deeksha from the Guru

and Founder of Dakshinamurthy Mutt,
Mahamandaleshwar Shri Narasimha Giri
Swamigal. As per the instructions of his Guru, he
moved his residence to Mumbai, built a small
Ashram in Kandivali, a suburb of Mumbai -
Anandvan Ashram and engaged himself in
teaching and clearing the doubts of the students
who visited him, while holding talks and lectures on
subject of relevance to scholars and bhaktas.

While being a Vedantin, he was also an Uttama Bhakta - his talks on Bhakti, flavored with Vedanta was
always refreshing. Once or twice in a year he held Baghavath Saptaham on Shrimad Bhagavatham for
which his audience used to be scholars and Mandaleshwars. Kashikanandajis Saptaham used to be
testimony for his scholastic effervescence.

After leaving Kashi and shifting to Mumbai about more than half a century ago, scholars used to consult
him for clearing their confusion in scriptures. Kashikanandaji Maharaj’s opinion and advise was very
valued for the reason being his replies and answers did not need any further clarifications or arguments.

Maharajji’s vast knowledge of Sanskrit with simple, natural and sweet way of presentation brought out
the beauty of Veda Basha. The poetic and flawless flow while conversing in Sanskrit created ripples of joy
and astonishment in the mind of listeners.
Steadfastness and depth in wisdom shone through him like bright sunlight removing the darkness of
ignorance and misinterpretation of scriptures. Correct interpretations, presentation of profound
scriptures in very simple and pleasant manner, ability to stand up to wrong teachings with valor, strength
as that of the Himalayas in following scriptural principles, are few of the outstanding qualities coexisting
in this Sadhu purusha.

Granthas (spiritual texts) written by him were like fruits falling of the massive tree of wisdom, knowledge
and proper scriptural understanding. These are the Prana Shakti (Life force energy) for the students and
seekers - helping them to purify their intellect and Inner self.

Prominent among the works of this great Sadhu are as follows:

1. Advaita Parishudhi (Describing various Shastra Arth (Spiritual /Philosophical Debates). This was
written to counter Shatadhushani written by Dvaita Vedanta Deshikacharya opposing Shankara
Philosophy.
2. Advaita Vijaya Vyjayanti is a compilation of debates with Udupi Matrusampradaya Acharyas
held face to face and through exchange of writings at different times.
3. Dwadasha Darshana Sangraham An interpretation of all prominent Darshanas

Scholars of Vedanta and other

Darshanas experience immense joy
and gratification on reading and
understanding these texts, which
manifest as respect towards
Maharajji. They mentally offer their
emotions as white flowers at his
Lotus feet and bow with gratitude
and reverence before him.
However, for others misinterpreting
Holy texts and spreading their
wrong understandings, these texts
are like a roaring lion - creating fear
in their hearts.

Shri Parasnath Dwivedi has described these Granthas as

viracya vēdāntanibandha san̄ cayān

abādhadhīrdvādaśadarśanādiṣu
akhaṇḍavr̥tti: paramātmāni sadā
jayatyasa vāggharikāśikāyati:

(One who has always deep and profound reverence towards the Divine, who has clear and proper
understanding of the 12 Darshanas, Lion amongst speakers, Kashikanandji who has written several
Granthas, is indeed a Living legend).
After hundreds of years, very rarely a pandit has been bestowed with Dwadasha Darshana Acharya
title. His Book Dwadasha Darshana Sangraha gives the readers a very clear picture and understanding
of Bharatheeya Darshanas, without any doubt proves that the author is supreme authority on
Shaastras.

Reverend Pandits and Scholars of Kashi Punya Nagari, the ancient city center of Vedic Darshanas, the
residence of Vedic Pandits, thinkers and philosophers honored him with the title of Dwadasha
Darshana Kanana Panchana to express their pride for being in his presence. The meaning of this title
is “Lion in the forest of 12 Darshanas”. It shines as the gem in his crown of dominion over scholastic
hearts.

Others to be bestowed this title are the renowned scholars:

1. Bhamati Shri Vachaspati Mishra (first person to be given this title)
2. Sarvadarshana Sangrahakar Shri Madhavacharya Swamigal
3. Pandit Shri Sripad Shastrigal - Author of Dwadasha Darshana Swapnavali

This erudite scholar has been bestowed with several titles, awards and honors. U.P. government’s
Sahitya Academy Award for Subagodhaya Stotram commentary in Sanskrit & Gayatri Mantra
commentary, other awards from Kashi University are few among them. For this reverend soul, all this
was just a joyous play, fame and recognition were his least of interests.

As the living authority on Advaita during his times, he had to shoulder the responsibility of tearing
apart childish and irresponsible arguments and teachings pertaining to Vedanta. Proud Dvaita Pandits,
who arrogantly strode about like delirious elephants were shown their rightful place by his loud lion-
like roar on Advaita philosophy.

One such event that made him very famous was the debate in April 1990 held by Madhavacharya
Parampara at Udupi, Karnataka organized by Ved Vedanga Patashala, Bangalore.

During the period 1989-1990, for Adi Shankaracharya Dwadasha Shatabdi Mahotsava, a procession
was organized from Kalady to Kedarnath including all Shankaracharya Peethas. Many
Mahamandaleshwar Sanyasis, Mahapandits and devotees took part in this festival celebrations.
Poojya Kashikanand Swamigal was also there at the helm of affairs.

When the parade reached Sringeri Peetha, then Shankaracharya of Sringeri Shri Abhinava Vidyatirtha
Swamigal mentioned to Kasikanandaji about false propaganda and lies spread by the Madhavas
against Advaita siddhantha and such challenges thrown at them. He requested Swamigal to hold
Shastra Arth Sabha (spiritual debate session) for protection and reestablishing Advaita truths firmly.
The invitation for Shastra Arth by the Madhavas for their Bangalore Ved Vedanga Patshala Center
inauguration function was received at this time.

<insert original invitation letter from Advaita Vijaya Vaijayanti)

Below is Swami Kashikananda Giri Maharaj’s reply to this invitation:

Sriman Vidyamanya Tirtha Swamy Mahodaya - greetings in the remembrance of Narayana.

I saw your initial invitation in somebody’s hand in Rishikesh. I have also heard that more than one
pandit was willing to participate and sent you letters, but you did not respond to any of them.
Instead you published your next write-up in English in the Hindu newspaper in which you
mentioned that only persons in-charge from the 5 Shankara Madhams is You have not stated how
many will be there from your side. By “We”, you could also mean 10 or 15 persons.

What I would like to point out is from the side of Advaita, if there will be only one person and in
case, this person starts hallucinating or has some other problem, will his views have to be accepted
as that of Akhila Bharata Darsanikas (Advaita Philosophers from all over India) ?.

Secondly, in one side there will be only 1 person and on the opposite 15 to 20. If all of them start
shouting together with sounds “Ha ha hu hu”, they can easily defeat the opposition - how can this
be acceptable?

With reference to Shastra Arth, I have seen a few pamphlets you have published in Haridwar in which
you have said ‘Advaitins are Asuras’ without any remorse and now you are inviting us to a debate for
establishing principles (Tatva Nirnayam) ? Anyway I will not discuss any further on that.

In the invitation you have stated that the debate will be based on standard rules existing for such
debates with the intention of Tatva Nirnayam. What I have to ask you is - has Tatva Nirnayam not
happened to you as yet ? If not, how will you debate? niścita hi vādaṁ kurutaḥ. Only one who is
firmly grounded in Tatva is eligible to participate in Shastra arth. I have also seen people trying to
enter into Shastra arth with only pride as Tatva. Are you and your counterparts who are established
in Dvaita coming with pride alone or have you established those principles for yourselves first?

Of the two cases stated above, one cannot assume you are entering the Shastra arth with pride
alone. Otherwise if you have already achieved Tatva Nirnaya, it is futile to attempt Dvaita Nirnaya
with this debate. You will not be able to accept Advaita Philosophy by any means. If Advaita wins
this debate, will you give up Dvaita and accept Advaita ? Like in ancient times, when Subandhu left
Vaibhashika and accepted Yogacharya sampradaya or like Mandan Mishra who gave up Mimamsa and
became a disciple of Shankaracharya. Will you also accept Advaita, reject Dvaita and accept an
Advaitacharya as your teacher ?

Another reason I see plausible for having this debate is when both the parties in the debate remains
firmly established in their own principles, and debate for the knowledge and understanding of the
audience. But then it also becomes meaningless, since you being the Peetacharya (Highest
Authority) of Dvaita cannot bear the sight of your devotees moving to Advaita. Another point is
both Dvaitins and Advaitins are firmly established in their own truths and if the ordinary man has to
decide to choose either, one has to win and the other has to lose, where the principle of the loser
will be rejected by all. So both will want to win for themselves and want the other to lose. This
will not be a debate but wrangling (jalpa) without any rule or regulation. In a scholarly debate, the
desire to win or lose should not be there. vipratipatti viśiṣṭa vacanasandarbhaḥ is the rule of debate.
As with the debate on ‘Sabda is Eternal or not ?’ , one party argues for and another against, where
both put forward their case based on their thoughts and prove ‘Sabda is eternal or not’, but there
can never be a debate on ‘whether pot is a pot or just mud ?’.

The basic rule of debate is that (1) both parties in the debate should have opposite values, (2) they
are willing to put forward their arguments based on their thinking, with the intention of
establishing the principle, (3) they will attempt to disqualify the arguments of the other side, (4)
both parties should have given upon on material desires and are keen only on establishing the
principle, i.e. winning or losing would not matter to them.

According to ‘Laghu Chandrika’, debates should be held either for establishing truths, or to remove
persistent doubts or to firmly propagate the Siddhanta. Henceforth in this format of debate,
observation of Panchavayava from the Nayaayika tradition is not enforced. For jalpa katha, proper
formation of statements following Panchavayava is strictly enforced. Desire for winning the argument
will be inherent. Usage of Nigrahasthaanas will also be enforced. Vatsyayana krita Nyaya Bashya,
Viswanatha krita Vritti, etc. give very clear rules to be followed for such debates. In this invited
debate, I believe there is less chance to follow such rules and will be resulting in wrangling
arguments. It is very much evident from the contradiction in your speech and intentions -
manasyan'yat vacasyan'yat.

Awed by the novel inventions for comfort by the modern scientists, masses become enticed
towards them, thereby losing interest in Spirituality or the Vedas. Material enjoyments have
overtaken devotion to God. Those who oppose Bharatheeya Samskaras are trying to weaken our
base, and here because of the internal conflicts - we have lost our unity. In these conditions instead
of putting aside our petty differences and standing together, holding such debates will be like
making a hole in the boat that is meant to take us across the ocean. Instead of trying to patch the
hole, taking the water out and saving the boat, the occupants of the boat are busy in fighting with
each other. We are all occupants of the Divine Boat of Sanatana Dharma, in which a hole is emerging
due to the weakening of the practice of Dharma. We must rather devote our efforts in saving it,
rather than letting ourselves get drowned.

In spite of all this if you still wish to continue with the Shastra Arth, we are fully willing to participate.
To prove my eligibility for Shastra Arth, I am the author of the following works: Dwadasha Darshana
Sangraham, Nyaya Siddhantha Ratnamala , Vedanta Siddhanta Kusumanjali. You too will also have to
prove your eligibility.

Please do not make excuses like the requirement of an eligibility letter from Shankara Peetham and
so on. You will not have a chance to debate a weak opponent and easily claim a pompous victory.
Forget about offering the prize money of Rs. 1 lakh, do briskly decide the place and time suitable
to both.

Swami Kashikanandagiri
This was the reply to the invitation clearly showing them the flaws within the solicitation itself and
regally accepting the exhortation.

The topic kṣētrajñaṁ cāpi māṁ vid'dhi from Bhagavat Geeta (13.2) was chosen as the topic for the
debate, where the Advaitin debated that Jivaatma and Paramatma are One, and the Dvaitins chose to
debate that they are separate. Heated debate that took place with both loud voices and calm
arguments continued for 3 days. In the end, when the Advaitin presented his thesis as a reply to the
Dvaitins, they failed to respond with an answer and the program concluded with a speech by the
presiding chair. Both parties later published all the arguments that were presented. Anandavan
Ashram published the work in the name Advaita Vijaya Vaijayanthi. For the next 3 years, Swamiji and
the Udupi Ashram continued their arguments via letters. In 1993, Swamiji published a detailed article
which was met with silence from their side, and when they continued with their silence - in 1998 -
Anandavan Ashram republished Advaita Vijaya Vaijayanthi again, including all the subsequent talks
and correspondence. This book is worshipped by the Advaitins as their idol of victory and is a
nightmare for the Dvaitins. It is said

kutarkkajālai: kumatiprasūtai:
pracchannamadvaitamataṁ viśud'dhaṁ
śrīkāśikāyatē: pratāpāt
vidyētitaṁ tannitarāṁ cakāsti

(Fallacious arguments put forward by weak intellect were attempting to diminish the purity of Advaita,
which has now been illuminated by the glowing presence of Shri Kashikanada Giriji Maharaj).

Deep Philosophy is presented in very simple language bringing to light the profound wisdom of the
Bharatheeya Shastras. He has written many texts and they have been published by Anandavan
Ashram. Some of them are as follows:

1. Jagadeesha Samanya Lakshanatwam Pradeepa:

2. Vairagya Mandakini
3. Dasha Shaantaya:
4. Dakshinamoorthy Stotram (with commentary)
5. Vedantakusumanjali
6. Ishavasya Upanishad – Shankara Bhasya Rahasya Vivaranam
7. Shankara Digvijayam
8. Vedanta Siddhanta Pushpam
9. Vedanta Sara:
10. Vedanta Mandaramala
11. Subagodaya Stotram
12. Divyarasa Tarangini
13. Nyaya Siddhanta Ratnamala
 Even at his old age, he was dedicated to
writing texts and commentaries. Some
years ago when Shri Kashkanandaji was in
Haridwar, some lunatics who were jealous
of his fame burnt the box containing all his
writings, destroying many invaluable
works. He rewrote many of them from his
sharp memory.

Grasping the essence of deep philosophy

and presenting them in a simple and clear
manner to be easily understood by
common man was the intention of this
wordsmith and this can be clearly
understood when studying his texts. He
himself has published commentaries for
his own texts. Firmly established in what
he has studied, understood and
experienced along with razor sharp
memory made him a Shining Star among
Stars. For this very reason, he was Acharya
to scholarly Mahamandaleshwars and they
used to bow down before him with pious
reverence.

Simple child-like behavior, pleasing personality who is approachable to everyone, calm yet serious
persona, moving around with humility, minimalistic lifestyle, clarity of speech, detached from worldly
pleasures and possessions, imbibed in knowledge are few of the virtues of this great Saint. The life of
this Sadhu Sreshta is looked up as a model to be emulated by students, teachers, pandits, sanyasis,
writers, speakers, seekers, bhaktas and intellectuals.

Adorning the crown of 4 Vedas and 6 Shastras, ear ornaments of Smritis, precious stones of Bhakti
as his necklace, shawl of Viveka and Vairagya, footwear of Determination & Memory, sitting on the
throne of Self Realisation - to that great scholar and Emperor of hearts, I offer a thousand
prostrations at His Lotus Feet.

iti śaṁ ∵
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

This article was written by Poojya Swamiji Haribrahmendrananda Tirtha of Adi Sankara Brahmavidyapeeth, Uttarakashi
on 4th October 2004 for Saitirtham Magazine in Malayalam. Translation to English has been done by Shrimathi Jayasree
Nair, Mumbai.