177:, dated to have been written down (from earlier oral traditions) between 1500 and 1200 BCE, states "Reality is one, though wise men speak of it variously." According to Paul J. Griffiths, this premise is the foundation of universalist perspective behind the parable of the blind men and an elephant. The hymn asserts that the same reality is subject to interpretations and described in various ways by the wise. In the oldest version, four blind men walk into a forest where they meet an elephant. In this version, they do not fight with each other, but conclude that they each must have perceived a different beast although they experienced the same elephant. The expanded version of the parable occurs in various ancient and Hindu texts. Many scholars refer to it as a Hindu parable.
35:
225:
162:
144:; broadly, the parable implies that one's subjective experience can be true, but that such experience is inherently limited by its failure to account for other truths or a totality of truth. At various times the parable has provided insight into the relativism, opaqueness or inexpressible nature of truth, the behavior of experts in fields of contradicting theories, the need for deeper understanding, and respect for different perspectives on the same object of observation. In this respect, it provides an easily understood and practical example that illustrates
282:
610:...people address themselves to this story in one or more interpretations. They then accept or reject them. Now they can feel happy; they have arrived at an opinion about the matter. According to their conditioning they produce the answer. Now look at their answers. Some will say that this is a fascinating and touching allegory of the presence of God. Others will say that it is showing people how stupid mankind can be. Some say it is anti-scholastic. Others that it is just a tale copied by Rumi from Sanai – and so on.
132:
groped about it. The first person, whose hand landed on the trunk, said, "This being is like a thick snake". For another one whose hand reached its ear, it seemed like a kind of fan. As for another person, whose hand was upon its leg, said, the elephant is a pillar like a tree-trunk. The blind man who placed his hand upon its side said the elephant, "is a wall". Another who felt its tail, described it as a rope. The last felt its tusk, stating the elephant is that which is hard, smooth and like a spear.
27:
588:
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620:. This version begins with a conference of scientists, from different fields of expertise, presenting their conflicting conclusions on the material upon which a camera is focused. As the camera slowly zooms out it gradually becomes clear that the material under examination is the hide of an African elephant. The words 'The Parts Are Greater Than The Whole' then appear on the screen. This retelling formed the script for a short four-minute film by the animator
762:
137:
perspectives is resolved. In some versions, they stop talking, start listening and collaborate to "see" the full elephant. In another, a sighted man enters the parable and describes the entire elephant from various perspectives, the blind men then learn that they were all partially correct and partially wrong. While one's subjective experience is true, it may not be the totality of truth.
428:. In his retelling, "The Elephant in the Dark", some Hindus bring an elephant to be exhibited in a dark room. A number of men touch and feel the elephant in the dark and, depending upon where they touch it, they believe the elephant to be like a water spout (trunk), a fan (ear), a pillar (leg) and a throne (back). Rumi uses this story as an example of the limits of individual perception:
58:
from each other. In some versions, they come to suspect that the other person is dishonest and they come to blows. The moral of the parable is that humans have a tendency to claim absolute truth based on their limited, subjective experience as they ignore other people's limited, subjective experiences which may be equally true. The parable originated in the ancient
273:
full picture of reality. "It is impossible to properly understand an entity consisting of infinite properties without the method of modal description consisting of all viewpoints, since it will otherwise lead to a situation of seizing mere sprouts (i.e., a superficial, inadequate cognition), on the maxim of the blind (men) and the elephant."
686:) includes the story as an analogy to the impression one gets from reading a few articles about Carroll, with him only being seen as a writer and poet by some, and a mediocre mathematician by others. The full picture, however, is that "Carroll only resembles Carroll the way an elephant only resembles an elephant".
272:
understand. "Due to extreme delusion produced on account of a partial viewpoint, the immature deny one aspect and try to establish another. This is the maxim of the blind (men) and the elephant." Mallisena also cites the parable when noting the importance of considering all viewpoints in obtaining a
136:
In some versions, the blind men then discover their disagreements, suspect the others to be not telling the truth and come to blows. The stories also differ primarily in how the elephant's body parts are described, how violent the conflict becomes and how (or if) the conflict among the men and their
57:
before and who learn and imagine what the elephant is like by touching it. Each blind man feels a different part of the animal's body, but only one part, such as the side or the tusk. They then describe the animal based on their limited experience and their descriptions of the elephant are different
367:
The men cannot agree with one another and come to blows over the question of what it is like and their dispute delights the king. The Buddha ends the story by comparing the blind men to preachers and scholars who are blind and ignorant and hold to their own views: "Just so are these preachers and
131:
A group of blind men heard that a strange animal, called an elephant, had been brought to the town, but none of them were aware of its shape and form. Out of curiosity, they said: "We must inspect and know it by touch, of which we are capable". So, they sought it out, and when they found it they
117:
as a poem, with a final verse that explains that the elephant is a metaphor for God, and the various blind men represent religions that disagree on something no one has fully experienced. The story has been published in many books for adults and children, and interpreted in a variety of ways.
440:
The eye of the Sea is one thing and the foam another. Let the foam go, and gaze with the eye of the Sea. Day and night foam-flecks are flung from the sea: oh amazing! You behold the foam but not the Sea. We are like boats dashing together; our eyes are darkened, yet we are in clear
541:
Six blind elephants were discussing what men were like. After arguing they decided to find one and determine what it was like by direct experience. The first blind elephant felt the man and declared, 'Men are flat.' After the other blind elephants felt the man, they
126:
The earliest versions of the parable of blind men and the elephant are found in
Buddhist, Hindu and Jain texts, as they discuss the limits of perception and the importance of complete context. The parable has several Indian variations, but broadly goes as follows:
529:
In the poem, each man concluded that the elephant was like a wall, snake, spear, tree, fan or rope, depending upon where they had touched. Their heated debate comes short of physical violence, but the conflict was never resolved.
368:
scholars holding various views blind and unseeing.... In their ignorance they are by nature quarrelsome, wrangling, and disputatious, each maintaining reality is thus and thus." The Buddha then speaks the following verse:
328:(68–69) he uses the elephant parable to describe sectarian quarrels. A king invited a group of blind men in the capital to be brought to the palace, where an elephant is brought in and they are asked to describe it.
1498:
252:), which addresses the manifold nature of truth. This parable is found in the most ancient Jain agams before 5th century BCE. Its popularity remained till late. For example, this parable is found in
332:
When the blind men had each felt a part of the elephant, the king went to each of them and said to each: "Well, blind man, have you seen the elephant? Tell me, what sort of thing is an elephant?"
1374:
1710:
264:
of Ācārya
Mallisena (13th century). Mallisena uses the parable to argue that immature people deny various aspects of truth; deluded by the aspects they
694:
The story enjoys a continuing appeal in media, as shown by the number of illustrated children's books of the fable; for example, the children's book
86:. Other versions of the parable describes sighted men encountering a large statue on a dark night, or some other large object while blindfolded.
1843:
978:
This site offers a non-sectarian correspondence index of early
Buddhist texts in all available language recensions, with multiple translations.
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1980:
1286:
1258:
1878:
458:
In
Japanese, the proverb is used as a simile of circumstance that ordinary men often fail to understand a great man or his great work.
1999:
1965:
2084:
715:
712:
postulated that one of the blind men, encountering a pile of the elephant feces, concluded that "An elephant is soft and mushy."
1659:""Blind men and an elephant": The need for animals in research, drug safety studies, and understanding civilizational diseases"
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inverts the story in the following way, with the act of observation severely and fatally altering the subject of investigation:
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624:. The film was chosen as an Outstanding Film of the Year and was exhibited at the London and New York film festivals.
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We have to remember that what we observe is not nature in itself, but nature exposed to our method of questioning.
1969:
785:
432:
The sensual eye is just like the palm of the hand. The palm has not the means of covering the whole of the beast.
20:
1945:
445:
Rumi ends his poem by stating "If each had a candle and they went in together the differences would disappear."
2139:
2134:
2039:
2069:
466:
In
Chinese, the proverb means failure to see the whole picture, for example, due to improper generalization.
823:
2074:
2024:
1467:
89:
In its various versions, it is a parable that has crossed between many religious traditions and is part of
661:
652:, the way the blind men hold onto different parts of the elephant has been seen as a good analogy for the
2104:
2079:
852:
621:
324:
as an example of those who follow an old text that has passed down from generation to generation. In the
321:
2064:
653:
1854:
645:
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twice uses the simile of blind men led astray. The earliest known version was recorded in the one of
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1422:
664:'s disease. In medicine, the story has also been used to describe situations where diseases such as
2129:
2059:
857:
2089:
336:
The men assert the elephant is either like a pot (the blind man who felt the elephant's head), a
161:
1290:
1273:
837: – Euphemism for drunken hallucination caused by alcoholic hallucinosis or delirium tremens
1954:
1524:
1347:
1316:
1255:
731:
701:
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by readers of the story in one of the many interpretations of the story, and its function as a
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1944:
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1989:
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1395:(in Japanese). Vol. 4 きかく～けんう (2 ed.). Tokyo: 小学館. 20 April 2001. p. 1188.
106:
72:, contains one of the earliest versions of the story. The Tittha Sutta is dated to around
8:
2119:
2099:
1343:
874:
840:
795:
572:
196:
59:
1685:
1658:
1436:
1143:
724:
documentary in which four people of varying ages, all blind from birth, were brought to
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2019:
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1410:
780:
1443:(in Chinese). National Academy for Educational Research. Ministry of Education, Taiwan
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or for the reasons why it is challenging to find new drugs to treat diseases such as
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234:
110:
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1723:
1680:
1670:
1200:
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lore. The tale later became well known in Europe, with 19th-century
American poet
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2014:
1883:
1848:
1727:
1586:
1477:
1378:
1262:
1166:
1145:
996:
828:
735:
1975:
All of Saxe's Poems including original printing of The
Blindman and the Elephant
935:
Coping with
Negative Life Events: Clinical and Social Psychological Perspectives
1054:
682:
599:
436:
Rumi does not present a resolution to the conflict in his version, but states:
411:
390:
101:
texts of 1st millennium CE or before. The story also appears in 2nd millennium
83:
1906:
2008:
1327:
767:
677:
534:
209:
Translation: That is like people blind by birth in/when viewing an elephant.
1780:
304:
1735:
1694:
1030:
An
Apology for Apologetics: A Study in the Logic of Interreligious Dialogue
863:
705:
309:
187:
186:(commentaries, secondary literature) in the Hindu traditions. For example,
67:
1556:"The Teaching Story: Observations on the Folklore of Our "Modern" Thought"
424:, the 13th Century Persian poet and teacher of Sufism, included it in his
26:
1603:
1551:
1311:
721:
595:
587:
567:
407:
1781:"BBC Radio 4 Extra - 90 by 90 The Full Set, 1998: Touching The Elephant"
1370:
For an adaptation of Rumi's poem, see this song version by David Wilcox
1958:
1785:
1675:
1482:
1348:"71 – The Elephant in the dark, on the reconciliation of contrarieties"
846:
725:
300:
79:
1144:
Jeremy P. Shapiro; Robert D. Friedberg; Karen K. Bardenstein (2006).
800:
709:
341:
337:
141:
1757:
The Story with Knots, or
Everything Is Not As It seems (compilation)
1711:"Chronic obstructive pulmonary disease and a tale from Panchatantra"
1206:
The Indo-Aryan Controversy: Evidence and Inference in Indian History
917:
The ancient Hindu parable of the six blind men and the elephant...."
1811:
And Now on Radio 4: A Celebration of the World's Best Radio Station
811:
633:
145:
98:
54:
1990:
Jalal ad-Din Muhammad Rumi's version as translated by A.J. Arberry
868:
761:
479:
One of the most famous versions of the 19th century was the poem "
19:"The Elephant in the Dark" redirects here. For the 1974 book, see
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649:
641:
637:
425:
349:
289:
245:
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90:
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is a story of a group of blind men who have never come across an
46:
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by Ohara Donshu, Edo Period (early 19th century), Brooklyn Museum
403:
361:
353:
182:
140:
The parable has been used to illustrate a range of truths and
1476:
399:
325:
94:
1437:"瞎子摸象 [修訂本參考資料] - 成語檢視 - 教育部《成語典》2020 [基礎版]"
1940:
421:
396:
393:
345:
102:
1164:
998:
Udana and the Itivuttaka: Two Classics from the Pali Canon
1752:История с узелками, или Все не так, как кажется (сборник)
1500:
Physics and philosophy: the revolution in modern science
931:
498: (Though all of them were blind),
228:
Seven blind men and an elephant parable at a Jain temple
1168:
The World's Religions: Continuities and Transformations
708:. In the title cartoon of one of his books, cartoonist
30:
Blind men and the elephant, 1907 American illustration.
1939:
668:(COPD) are treated as several other diseases instead.
636:
in many disciplines, being pressed into service as an
2000:
John Godfrey Saxe's version hosted at Rice University
1879:"Radio: Tony, John and Paddy: get thee to a nunnery"
757:
232:
The medieval era Jain texts explain the concepts of
1001:. Buddhist Publication Society. pp. 9, 81–84.
448:
1853:
1709:
1095:
1022:
1020:
1018:
894:
728:to touch an elephant and describe their response.
524: Not one of them has seen!
494: To learning much inclined,
1026:
2006:
734:, a 2012 Indian philosophical drama named after
520: Of what each other mean,
1185:
1015:
994:
990:
988:
986:
516: The disputants, I ween,
502: Might satisfy his mind
1091:
1089:
1087:
1053:
1647:, Volume 20, Issue 3, June 2008, pp. 187–195.
1630:by David Bohm, p. 26. Retrieved 3 March 2010.
1147:Child and Adolescent Therapy: Science and Art
957:
955:
849: – Combination of beliefs and traditions
377:For, quarreling, each to his view they cling.
1643:by Michael M. Lederman and Leonid Margolis,
1122:
983:
373:O how they cling and wrangle, some who claim
1701:
1523:
1246:, 19:75–77. Dhruva, A.B. (1933) pp. 23–25.
1233:, 14:103–104. Dhruva, A.B. (1933) pp. 9–10.
1191:
1084:
1063:. Courier Dover Publications. p. 124.
214:Adi Shankara, Translator: Hans Henrich Hock
1496:
1171:. Taylor & Francis. pp. 470–471.
1047:
952:
927:
925:
923:
640:in fields well beyond the traditional. In
62:, from where it has been widely diffused.
1801:
1684:
1674:
1656:
644:, it has been seen as an analogy for the
151:
1876:
1278:
586:
566:
474:
379:Such folk see only one side of a thing.
280:
223:
160:
33:
25:
16:Parable illustrating ontologic reasoning
1966:Story of the Blind Men and the Elephant
1748:
1663:Animal Models and Experimental Medicine
1580:Octagon Press page for The Dermis Probe
1342:
1338:
1336:
920:
676:The Russian preface to a collection of
375:For preacher and monk the honored name!
268:understand, they deny the aspects they
2007:
1707:
1468:"The Blind Men and the Elephant"
1129:. Palgrave Macmillan. pp. 11–12.
963:"Ud 6:4 Sectarians (1) (Tittha Sutta)"
812:Flatland: A Romance of Many Dimensions
1985:hosted by the University of Princeton
1907:"Leave Your Sleep - Natalie Merchant"
1904:
1841:
1807:
1716:Current Opinion in Pulmonary Medicine
1657:Anbalagan, Savani (7 December 2023).
1165:Peter B. Clarke; Peter Beyer (2009).
831: – Unreliability of eyewitnesses
666:chronic obstructive pulmonary disease
364:(tail) or a brush (tip of the tail).
1455:
1333:
469:
244:("conditioned viewpoints") with the
180:The parable or references appear in
1995:Jainist Version hosted by Jainworld
932:C.R. Snyder; Carol E. Ford (2013).
571:"Blind men and elephant", from the
167:(wall relief in Northeast Thailand)
13:
1977:Free to read and full text search.
1749:Кэрролл, Льюис (15 January 2021).
1641:The lymph node in HIV pathogenesis
1102:. SAGE Publications. p. 492.
1033:. Wipf and Stock. pp. 46–47.
901:. SAGE Publications. p. 492.
680:'s works (including such books as
614:Shah adapted the tale in his book
322:blind men holding on to each other
248:of the blind men and an elephant (
205:etaddhasti darshana iva jatyandhah
14:
2151:
1933:
1808:Elmes, Simon (10 November 2009).
1602:. The Rockethouse. Archived from
843: – American figure of speech
286:Blind monks examining an elephant
2085:Metaphors referring to elephants
1842:Hanks, Robert (3 January 1998).
1550:
1461:
1287:"The Blind Men and the Elephant"
1284:
938:. Springer Science. p. 12.
760:
744:sang Saxe's poem in full on her
736:the eponymous thought experiment
671:
449:Meaning as a proverb by language
320:, the Buddha describes a row of
39:Blind Men Appraising an Elephant
1917:from the original on 2013-02-09
1898:
1877:Gaisford, Sue (19 April 1997).
1870:
1835:
1773:
1742:
1650:
1633:
1618:
1592:
1573:
1544:
1517:
1490:
1429:
1384:
1364:
1304:
1267:
1249:
1236:
1223:
738:, also references the parable.
165:The blind men and the elephant
21:The Elephant in the Dark (book)
1473:The poems of John Godfrey Saxe
1116:
888:
481:The Blind Men and the Elephant
316:In another scripture known as
121:
1:
1981:Buddhist Version as found in
1905:Jurek, Thom (13 April 2010).
1814:. Random House. p. 143.
1060:Famous Poems from Bygone Days
881:
627:
562:
73:
1759:] (in Russian). Litres.
1728:10.1097/MCP.0b013e32835d9502
1537:. University of California.
1150:. Wiley. pp. 269, 314.
496:Who went to see the Elephant
70:, Udāna 6.4, Khuddaka Nikaya
7:
2030:Elephants in Indian culture
1983:Jainism and Buddhism. Udana
1970:www.spiritual-education.org
1497:Heisenberg, Werner (1958).
1096:E. Bruce Goldstein (2010).
895:E. Bruce Goldstein (2010).
853:The blind leading the blind
815:, an 1884 satirical novella
753:
689:
598:commented on an element of
522:And prate about an Elephant
453:
276:
156:
10:
2156:
1941:Jalal al-Din Muhammad Rumi
1209:. Routledge. p. 282.
1099:Encyclopedia of Perception
1027:Paul J. Griffiths (2007).
898:Encyclopedia of Perception
824:Naïve realism (psychology)
654:polyclonal B cell response
518:Rail on in utter ignorance
492:It was six men of Indostan
461:
416:The Walled Garden of Truth
238:(or "many-sidedness") and
219:
18:
1352:Rumi – Tales from Masnavi
514:So oft in theologic wars,
384:
82:, during the lifetime of
51:blind men and an elephant
2045:Concepts in epistemology
995:John D. Ireland (2007).
858:The Country of the Blind
779:, a rough equivalent in
509:
500:That each by observation
2110:Philosophical analogies
2035:Elephants in literature
1600:"touching the elephant"
1589:, with preview of story
1525:Holton, Martha Adelaide
632:The story is seen as a
402:(1080–1131/1141 CE) of
194:on verse 5.18.1 of the
1955:Edward Henry Whinfield
1708:Varkey, Basil (2013).
1645:Seminars in Immunology
1539:Rand McNally & Co.
1529:Curry, Charles Madison
1503:. Harper. p. 58.
1441:dict.idioms.moe.edu.tw
1377:9 October 2010 at the
1317:Tales of the Dervishes
1126:Philosophy of Religion
612:
592:
591:Blind men and elephant
584:
577:Martha Adelaide Holton
560:
544:
527:
505:
443:
434:
382:
334:
297:
229:
217:
168:
152:References in religion
134:
42:
31:
2140:Elephants in Hinduism
2135:Elephants in Buddhism
2040:Elephants in religion
1123:Chad Meister (2016).
835:Seeing pink elephants
717:Touching the Elephant
646:wave–particle duality
608:
590:
581:Charles Madison Curry
570:
548:
539:
506:
489:
475:Variants of the story
438:
430:
370:
330:
284:
254:Tattvarthaslokavatika
227:
202:
164:
129:
37:
29:
2070:Indian short stories
1585:26 July 2011 at the
1534:Holton-Curry readers
1274:Katinkahesselink.net
1261:28 June 2006 at the
1197:Edwin Francis Bryant
1057:(1 September 1995).
819:Hasty generalization
806:Elephant in the room
777:Allegory of the cave
2075:Inductive fallacies
2025:Buddhist literature
1256:Accesstoinsight.org
875:Unreliable narrator
841:Seeing the elephant
796:Dispersed knowledge
573:Holton-Curry Reader
305:Buddhist scriptures
197:Chandogya Upanishad
190:mentions it in his
60:Indian subcontinent
2105:Persian literature
2080:Informal fallacies
1789:. 12 November 2012
1676:10.1002/ame2.12364
1463:Saxe, John Godfrey
781:Western philosophy
704:(1992) and one by
593:
585:
298:
260:(9th century) and
230:
169:
65:The Buddhist text
43:
32:
2065:Indian literature
1951:Masnavi I Ma'navi
1639:See for instance
1216:978-0-7007-1463-6
1178:978-1-135-21100-4
1157:978-0-471-38637-7
1136:978-1-137-31475-8
1109:978-1-4129-4081-8
1070:978-0-486-28623-5
1040:978-1-55635-731-2
1008:978-955-24-0164-0
945:978-1-4757-9865-4
908:978-1-4129-4081-8
791:Black cat analogy
556:Werner Heisenberg
485:John Godfrey Saxe
470:Modern treatments
410:) presented this
111:John Godfrey Saxe
2147:
1962:
1953:. Translated by
1948:
1946:"Book III"
1927:
1926:
1924:
1922:
1902:
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1895:
1893:
1891:
1874:
1868:
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1865:
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1857:
1852:. Archived from
1839:
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1830:
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1805:
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1558:. Archived from
1548:
1542:
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1521:
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1514:
1494:
1488:
1486:
1480:
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747:Leave Your Sleep
742:Natalie Merchant
697:Seven Blind Mice
622:Richard Williams
617:The Dermis Probe
558:
338:winnowing basket
215:
78:
75:
2155:
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2130:Sufi literature
2060:Indian folklore
2005:
2004:
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1606:on 30 July 2017
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1254:
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1244:Syādvādamanjari
1241:
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262:Syādvādamanjari
222:
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115:his own version
76:
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5:
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2090:Oral tradition
2087:
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2017:
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1997:
1992:
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1978:
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1963:
1935:
1934:External links
1932:
1929:
1928:
1897:
1869:
1844:"Radio Review"
1834:
1820:
1800:
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1669:(6): 627–633.
1649:
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1627:Quantum theory
1617:
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600:self-reference
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1344:Arberry, A.J.
1339:
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1328:Octagon Press
1326:
1325:0-900860-47-2
1322:
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1293:on 2006-08-25
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678:Lewis Carroll
672:In literature
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2125:Storytelling
1982:
1957:– via
1950:
1919:. Retrieved
1910:
1900:
1888:. Retrieved
1882:
1872:
1860:. Retrieved
1855:the original
1847:
1837:
1825:. Retrieved
1810:
1803:
1791:. Retrieved
1784:
1775:
1756:
1751:
1744:
1722:(2): 93–94.
1719:
1715:
1703:
1666:
1662:
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1640:
1635:
1626:
1620:
1608:. Retrieved
1604:the original
1594:
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1560:the original
1552:Shah, Idries
1546:
1533:
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1499:
1492:
1481:– via
1472:
1457:
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1440:
1431:
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1366:
1355:. Retrieved
1351:
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1306:
1295:. Retrieved
1291:the original
1280:
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1243:
1238:
1230:
1225:
1205:
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1167:
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1059:
1049:
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977:
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966:
934:
914:
897:
890:
864:Tittha Sutta
862:
810:
786:Anekantavada
745:
740:
730:
716:
714:
706:Paul Galdone
695:
693:
681:
675:
631:
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415:
406:(currently,
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335:
331:
317:
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310:Tittha Sutta
308:
299:
296:(1652–1724).
285:
269:
265:
261:
253:
249:
239:
235:anekāntavāda
233:
231:
208:
204:
203:
200:as follows:
195:
191:
188:Adi Shankara
181:
179:
172:
170:
139:
135:
130:
125:
107:Baháʼí Faith
88:
68:Tittha Sutta
66:
64:
50:
44:
38:
1862:27 December
1447:14 December
1419:|work=
1312:Idries Shah
1242:Mallisena,
1229:Mallisena,
1193:Hans H Hock
972:17 December
722:BBC Radio 4
720:was a 1997
596:Idries Shah
408:Afghanistan
348:(trunk), a
318:Canki Sutta
307:, known as
148:reasoning.
122:The parable
2120:Relativism
2100:Perception
2009:Categories
1959:Wikisource
1786:BBC Online
1566:2010-03-05
1483:Wikisource
1475:. p.
1391:"群盲象を評す".
1357:2006-08-29
1297:2006-08-29
882:References
847:Syncretism
726:London Zoo
628:In science
563:Commentary
360:(back), a
356:(foot), a
352:(body), a
344:(tusk), a
301:The Buddha
258:Vidyanandi
84:the Buddha
77: 500
2055:Illusions
2020:Blindness
1890:21 August
1827:21 August
1793:21 August
1610:21 August
1478:260
1421:ignored (
1411:cite book
1076:25 August
801:Duck test
710:Sam Gross
662:Alzheimer
342:plowshare
340:(ear), a
292:print by
146:ontologic
142:fallacies
113:creating
2095:Parables
1915:Archived
1911:AllMusic
1736:23287287
1695:38062666
1686:10757217
1583:Archived
1531:(1914).
1375:Archived
1259:Archived
1203:(eds.).
1195:(2005).
754:See also
702:Ed Young
690:In media
634:metaphor
583:, 1914).
553:—
454:Japanese
277:Buddhism
241:syādvāda
212:—
157:Hinduism
99:Buddhist
55:elephant
2115:Reality
1921:11 June
1393:日本国語大辞典
750:album.
650:biology
642:physics
638:analogy
546:Moral:
542:agreed.
462:Chinese
426:Masnavi
414:in his
391:Persian
350:granary
290:ukiyo-e
246:parable
220:Jainism
174:Rigveda
49:of the
47:parable
2050:Fables
2015:Belief
1818:
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1734:
1693:
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1507:
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1067:
1037:
1005:
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915:Quote:
905:
867:(From
658:cancer
579:&
511:Moral:
441:water.
404:Ghazni
385:Sufism
362:pestle
358:mortar
354:pillar
192:bhasya
183:bhasya
1968:from
1755:[
1330:1993.
869:Udāna
700:, by
648:. In
483:" by
400:Sanai
326:Udana
288:, an
270:don't
95:Hindu
1923:2024
1892:2017
1864:2022
1829:2017
1816:ISBN
1795:2017
1761:ISBN
1732:PMID
1691:PMID
1612:2017
1505:ISBN
1449:2022
1423:help
1397:ISBN
1372:here
1321:ISBN
1211:ISBN
1173:ISBN
1152:ISBN
1131:ISBN
1104:ISBN
1078:2012
1065:ISBN
1035:ISBN
1003:ISBN
974:2021
940:ISBN
903:ISBN
575:(by
422:Rumi
397:poet
394:Sufi
389:The
346:plow
171:The
105:and
103:Sufi
97:and
91:Jain
45:The
1724:doi
1681:PMC
1671:doi
660:or
533:An
256:of
80:BCE
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1943:.
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