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鲍辫补尘腻苍补 (analogy) is a means of valid knowledge. Here the instrument or the means is the knowledge of the relation between a name and the object denoted by it. For example, a townsman who is ignorant of the meaning of the word 鈥�gavay鈥� (wild cow) learns from a forester that the 鈥�gavay鈥� is a forest animal similar to the cow. Thereafter he goes to a forest and sees the animal called 鈥�gavay鈥�. Remembering the information he had received from the forester, he now knows that the animal he sees is his denotation of the name 鈥�gavay.鈥�^[1] When we study the 痴补肠补苍腻尘峁泃补 and reflect upon it, we realize that Sv膩min膩r膩ya峁嘺 has used this means of knowledge on a large scale. As examined earlier, the subject of discussion throughout the 痴补肠补苍腻尘峁泃补 is spiritual. Such mystical and profound spiritual philosophy is difficult to comprehend for even the learned scholar, let alone the uneducated. That is why, throughout the 痴补肠补苍腻尘峁泃补, he has skillfully, be it in concise or great detail, explained whatever, to whomever, whenever, using just the right analogy, proverb, idiom, or logical deduction.

A Simple Way to Understand

Since time immemorial, analogy has been the best way to present difficult principles in an effortless way. 痴补肠补苍腻尘峁泃补 is an excellent example of this doctrine. Sv膩min膩r膩ya峁嘺 demonstrates: 鈥淔or instance, if twenty pails of water are drawn from a well, and the flow of water from each pail allowed to flow in distinct directions, then there would be little force in each flow. However, if the flow of all twenty pails of water is merged, then the resultant flow would become exceptionally powerful -like that of a river -and would not be diverted by any means whatsoever. Similarly, when a person鈥檚 mind鈥檚 flows have become free of worldly desires, his chitta focuses only on Parabrahman鈥檚 form.鈥�^[2] (痴补肠补苍腻尘峁泃补 Gadhad膩 I/25, p.70) Similarly, He describes, small streamlet of water (Ga岣峢. 2/2), saline land (S膩r.18), A pulley for drawing water (Ga岣峢. 2/1), seeds of a chili plant, neem tree, or 艣i峁僩a岣峣yo vachan膩ga (Ga岣峢. 3/14), a stone placed on the edge of the well-(Ga岣峢. 2/1, 33), the tip of a spear (K膩r.1), a war and enemies (Ga岣峢. 1/70, 2/22), a gold string (Ga岣峢. 3/21) etc.

Sv膩min膩r膩ya峁嘺 explains analogies with colloquial examples:

鈥淎 person who has seen faults in Parabrahman or His bhakta should be known to be like a rabid dog. Just as one who is affected by the saliva of a rabid dog also becomes rabid, similarly, if one listens to the talks of or keeps love for one who has perceived faults in Parabrahman or His bhakta, then both the person who keeps the affection, as well as the listener, becomes like an atheist or non-believer.鈥� (痴补肠补苍腻尘峁泃补 Gadhad膩 III/12, p. 602) In the same way, l墨l膩gara bh膩峁僩a (a drink containing hemp)鈥� 驳补产补谤补驳补峁冡笉补 (a fool)鈥︹�� (Ga岣峢. 1/18),

like an animal鈥� (Ga岣峢. 1/18, 21, 3/27),

like a mirror鈥� (Ga岣峢.1/47),

a cat-like devotee鈥� (Ga岣峢. 2/57)

As we mentioned, the Indian traditional texts are not the subject of mere debate or thought process; in fact, they serve as a base for a seeker to fulfill his spiritual goal. Hence, they used analogies with colloquial examples to quickly understand the super-spiritual, philosophical principles. Therefore, this method is invariably used in the scriptures.

The 笔谤补蝉迟丑腻苍补迟谤补测墨 is full of such analogical examples:

In the 叠谤补丑尘补蝉奴迟谤补 -

ata eva copam膩s奴ryak膩divat鈥攖herefore, also (with respect to Parabrahman, we have) comparisons like the images of the sun (3/2/18). 辫补峁璦惫补迟鈥攁nd like a piece of cloth (Parabrahman pervades the universe like cloth-thread fusion) (2/1/20), 办峁Ｄ玶补惫补诲丑颈 -if it be said that (Parabrahman without extraneous aids) cannot (be the cause of the world) because (an agent) is seen to collect materials (for any construction), (we say)

In the 鲍辫补苍颈峁�a诲:

艢惫别迟补办别迟耻 asked:

鈥�办补迟丑补峁� nu bhagava岣� sa 膩de艣o bhavat墨ti鈥�

鈥淲hat is that instruction, venerable Sir?鈥�

iti 艣vetaketun膩 p峁涐梗峁璭 piturvacanam 鈥�yath膩 somyaikena m峁泃pi峁囜笉ena 蝉补谤惫补峁� 尘峁涐箛尘补测补峁� 惫颈箩帽腻迟补峁� bhavati v膩c膩rambha峁嘺峁� vik膩ro 苍腻尘补诲丑别测补峁� m峁泃tiketyeva satyam... 别惫补峁� saumya sa 膩de艣o bhavati鈥� (颁丑腻苍诲辞驳测补-耻辫补苍颈峁�a诲 XII 6/1/4-6)

鈥淛ust as, my dear, by one clod of clay, all that is made of clay is known, the modification being only a name, arising from speech, while the truth is that all is clay.鈥�

When 碍补耻艣补濒测补 asks about the origin of 辫谤腻峁嘺, 笔颈辫辫补濒腻诲补 Guru answers

鈥�yathai峁Ｄ� puru峁�e ch膩yaitasminnetad膩tata峁� manok峁泃en膩y膩tyasmi帽char墨re || yath膩 samr膩岣峞v膩dhik峁泃膩n viniyu峁卥te | et膩n gr膩m膩net膩n gr膩m膩nadhiti峁ａ弓hasvetyevamevai峁�a 辫谤腻峁嘺 itar膩npr膩峁嚹乶 p峁泃hakp峁泃hageva sannidhatte鈥� (笔谤补艣苍补-耻辫补苍颈峁�a诲 3/3-4)

鈥淟ike this shadow of a person, the breath spreads in this body (from the self) by the actions of the mind.鈥�

鈥�yathor峁嘺n膩bhi岣� s峁沯ate g峁沨峁嘺te ca yath膩 p峁泃hivy膩mo峁�adhaya岣� sambhavanti yath膩 蝉补迟补岣� puru峁Ｄ乼a ke艣alom膩ni tath膩k峁�ar膩t sambhavat墨ha vi艣vam鈥� (Mundaka-耻辫补苍颈峁�a诲 1/1/7),

鈥淎s the spider sends forth and draws in its thread, as plants grow on the earth, as from every man hair spring forth on the head and the body, thus does everything arise here from the Indestructible.鈥�

鈥�apramattena veddhavya峁� 艣aravat tanmayo bhavet鈥� (Mundaka-耻辫补苍颈峁�a诲 2/2/4)

鈥淥m is the bow, the self is the arrow, Brahman is called its aim. It is to be hit by a man who is not thoughtless; and then, as the arrow (becomes one with the target), he will become one with Brahman.鈥�

鈥�办腻峁环补办补颈谤补辫测腻尘苍腻迟补峁� 鈥�sasyamiva 尘补谤迟测补岣� pacyate sasyamiv膩j膩yate puna岣�鈥� (Katha-耻辫补苍颈峁�a诲 1/6)

鈥淟ike grain, the mortal decays and like grain again springs up (is reborn).鈥�

鈥�ya岣� setur墨j膩n膩n膩mak峁�ara峁� brahma yat param鈥� (Katha-耻辫补苍颈峁�a诲 3/2)

鈥淢ay we also know the One, who is the highest imperishable Brahman for those who desire to cross over to the other shore which is beyond fear.鈥�

鈥�膩tm膩na峁� rathina峁� viddhi 艣补谤墨谤补峁� rathameva tu鈥� (Katha-耻辫补苍颈峁�a诲 3/3)

鈥淜now the 腻迟尘补苍 (self) as the lord of the chariot and the body as the chariot. Know also the intellect to be the driver and mind the reins.鈥�

In the 骋墨迟腻

鈥�sthitapraj帽asya k膩 产丑腻峁Ｄ�鈥� (Bhagavad-骋墨迟腻 2/54)

鈥�Arjuna asked: O 碍峁涐梗峁嚹�, what are the attributes of an enlightened person whose intellect is steady? What does a person of steady intellect think and talk about? How does such a person behave with others and live in this world?鈥�

碍峁涐梗峁嚹� answers:

鈥�yad膩 sa峁僪arate 肠腻测补峁� k奴rmo峁単膩n墨va sarva艣a岣�鈥� (Bhagavad-骋墨迟腻 2/58) 103

鈥淲hen one can thoroughly withdraw the senses from the sense objects, as a tortoise withdraws its limbs into the shell for protection from calamity, then the intellect of such a person is considered steady.鈥�

And as:

鈥�膩p奴ryam膩峁嘺m acalaprati峁ａ弓ha峁� samudram膩pa岣� pravi艣anti yat tadvat 办腻尘腻 ya峁� pravi艣anti sarve鈥� (Bhagavad-骋墨迟腻 2/70)

鈥淥ne attains peace when all desires dissipate within the mind without creating any mental disturbance, as river waters enter the full ocean without creating any dis-turbance.鈥�

鈥�dh奴men膩vriyate vahniryath膩''诲补谤艣墨 malena ca | yatholben膩v峁泃o garbhastath膩 tenedam膩v峁泃am ||鈥� (Bhagavad-骋墨迟腻 3/38)

鈥淎s the fire is covered by smoke, as a mirror by dust, and as an embryo by the amnion, similarly, self-knowledge gets covered by different degrees of this insatiable lust, the eternal enemy of the wise.鈥�

The method of presenting analogy in the 笔谤补蝉迟丑腻苍补迟谤补测墨 clearly indicates its significance in implementing the philosophy in one鈥檚 life. As far as the 叠丑腻峁�y补办腻谤补鈥檚 perspective on analogy is concerned, not only does he expound on all these above-mentioned verses, but he also uses an independent analogy to make easier the philosophical debate in the 笔谤补蝉迟丑腻苍补迟谤补测墨.

For example, in the Mundaka-耻辫补苍颈峁�a诲 commentary, Bhadre艣ad膩sa states:

鈥淎 seeker has to understand that Om is the bow; the 腻迟尘补苍 is the arrow; Brahman is said to be the mark. It is to be struck by an undistracted mind. Then the 腻迟尘补苍 becomes one with Brahman, as the arrow with the target. Om is the symbol of Brahman and, therefore, a meditation on Om leads to the realization of Brahman. The individual self is compared to the arrow, which hits the target because the individual, which is a limited reflection, gets dissolved in the original through intense concentration, association, and meditation, even as the arrow that is shot by pulling the bow-string gets unified with its target.鈥�^[3]

Then he presents the argument that,

鈥�tath膩 mumuk峁�ubhirapi brahma 濒补办峁�y补tay膩''濒补办峁�y补 sv腻迟尘补苍astatra sa峁僱agnat膩''p膩dan墨yeti 产丑腻惫补岣� | nanvak峁�ar膩dhipate岣� puru峁�ottamasyaiva parama濒补办峁�y补tve kathamatra brahma峁噊 濒补办峁�y补tvamucyata iti ceducyate, ak峁�ar膩dhipatireva 濒补办峁�y补miti tu 蝉颈诲诲丑腻苍迟补 eva | tath膩'pi brahmabh膩v膩''ptabhakt膩'nubh奴yam膩na岣� sa svadivyabrahmadh膩mni sadaiva vir膩jam膩nasti峁ａ弓hatyatastatparabrahmapr膩pt墨cchayaiva tadadhi峁ａ弓h膩nar奴pasya brahmadh膩mno 濒补办峁�y补tva峁� s膩ra峁単apurasthapriyajanapr膩pt墨cchay膩 s膩ra峁単apurapr膩pt墨cch膩vad ma帽j奴峁Ｄ乻thasuvar峁嘺ratn膩didipr膩pt墨cchay膩 v膩 ma帽j奴峁Ｄ乸r膩pt墨cch膩vajj帽eyam |鈥� (Mundaka-耻辫补苍颈峁�a诲 2/4/4, p. 273)

鈥淏rahman is compared to a target (础办峁�a谤补dh膩m, which is a form of Brahman), not because it is away from the arrow which can hit it, but it is the ultimate experience which is gained when the personality of the self is lost. But the opposition objects that the ultimate target is not Brahman, it is the Parabrahman, which is not mentioned here.鈥�

The 叠丑腻峁�y补办腻谤补 explains it with a super analogy;

鈥淲hen one wants to go to S膩ra峁単pura that means he wants to have 诲补谤艣补苍补 of Guru who lives in S膩ra峁単pura. Moreover, he says that when someone needs money, he says give me the box from the almirah. In the same manner, when someone targets to go to 础办峁�a谤补dh膩ma, it suggests that he wants to have a 蝉腻办峁Ｄ乼办腻谤补 of Parabrahman.鈥�

At the end, the commentary reads:

鈥�ata ev膩'k峁�ar膩dhipativacanamapi sa峁単acchate 鈥�bhagavaddh膩ma tu 濒补办峁�y补sthan墨yam鈥� (vaca. ga. ma. 22 (iti |鈥�^[4]

鈥淭he 叠丑腻峁�y补办腻谤补 admitted that same thing is described in the 痴补肠补苍腻尘峁泃补 that 础办峁�a谤补brahman, the abode of Parabrahman, is the goal.鈥�

However, analogy is the most frequently used as a means of knowledge in the scriptures, yet it is not proficient to thoroughly realize the highest realities. Because all the examples used are 尘腻测颈肠, so how could one realize a尘腻测颈肠 entities, which are unparalleled, through them. Nonetheless, they are respected as means of knowledge since they are originated from the scriptures. The 叠丑腻峁�y补办腻谤补 expresses this feeling in the 艢耻诲诲丑补^[5] that however 础办峁�a谤补 and 笔耻谤耻峁�o迟迟补尘补 are eternally divine yet we are using such 尘腻测颈肠 examples only to understand these ultimate realities. 105

Footnotes and references:

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[1]:

艢谤耻迟颈辫谤补办腻艣补 厂惫腻尘墨, op.cit., p.18

[2]:

Twenty pails of water, 碍辞艣补, a leather bag used for drawing water in a farm

[3]:

Mundaka-耻辫补苍颈峁�a诲 2/4/4, p. 273 104

[4]:

Mundaka-耻辫补苍颈峁�a诲 2/4/4, p.273

[5]:

鈥�idamatra j帽eyam,ak峁�arapuru峁�ottamayornityadivyatv膩data eva sarvato'tivilak峁�a峁嘺tv膩de vanir奴pam膩veva t膩viti tatsvar奴pabodhane pr膩k峁泃opam膩nam膩tramaki帽citkarameva | 别惫补峁� satyapi na tatpram膩峁嘺tvaman膩driyate j帽膩nasaukary膩ya ca sam膩driyate | yath膩'laukike n膩'num膩naprasara iti kha峁囜笉itameva bahubhistath膩pi na tatpr膩m膩峁噛a峁� 迟颈谤补蝉办峁泃补峁� tatheha bodhyam鈥� |) SSS, p.165)