188:, 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.
46:
236:
173:
155:; 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
621:...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.
143:
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.
293:
631:. 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
38:
599:
579:
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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.
439:. 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:
773:
69:
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
284:
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."
697:) 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".
283:
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
147:
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
68:
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
378:
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
142:
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
128:
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.
451:
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
552:
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
137:
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:
540:
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.
379:
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:
339:(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.
1509:
263:), 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
343:
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?"
1385:
1721:
275:
of Ācārya
Mallisena (13th century). Mallisena uses the parable to argue that immature people deny various aspects of truth; deluded by the aspects they
2095:
705:
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
726:
97:. Other versions of the parable describes sighted men encountering a large statue on a dark night, or some other large object while blindfolded.
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45:
989:
This site offers a non-sectarian correspondence index of early
Buddhist texts in all available language recensions, with multiple translations.
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1991:
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469:
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.
2010:
1976:
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1830:
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postulated that one of the blind men, encountering a pile of the elephant feces, concluded that "An elephant is soft and mushy."
1670:""Blind men and an elephant": The need for animals in research, drug safety studies, and understanding civilizational diseases"
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548:
inverts the story in the following way, with the act of observation severely and fatally altering the subject of investigation:
31:
2005:
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635:. 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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491:
125:
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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.
1980:
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The sensual eye is just like the palm of the hand. The palm has not the means of covering the whole of the beast.
1956:
456:
Rumi ends his poem by stating "If each had a candle and they went in together the differences would disappear."
2140:
2070:
868:
477:
In
Chinese, the proverb means failure to see the whole picture, for example, due to improper generalization.
2100:
1478:
100:
In its various versions, it is a parable that has crossed between many religious traditions and is part of
1965:
1535:
1327:
742:
712:
672:
663:, the way the blind men hold onto different parts of the elephant has been seen as a good analogy for the
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335:
as an example of those who follow an old text that has passed down from generation to generation. In the
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1539:
845:
591:
1549:
117:
292:
1865:
1207:
829:
816:
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twice uses the simile of blind men led astray. The earliest known version was recorded in the one of
675:'s disease. In medicine, the story has also been used to describe situations where diseases such as
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2110:
1354:
885:
851:
806:
583:
207:
70:
2065:
2030:
1421:
791:
347:
The men assert the elephant is either like a pot (the blind man who felt the elephant's head), a
1301:
1284:
848: – Euphemism for drunken hallucination caused by alcoholic hallucinosis or delirium tremens
245:
1358:
1266:
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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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1406:(in Japanese). Vol. 4 きかく～けんう (2 ed.). Tokyo: 小学館. 20 April 2001. p. 1188.
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1273:
839:
746:
83:, contains one of the earliest versions of the story. The Tittha Sutta is dated to around
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1447:
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documentary in which four people of varying ages, all blind from birth, were brought to
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1543:
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610:
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94:
1454:(in Chinese). National Academy for Educational Research. Ministry of Education, Taiwan
2019:
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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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315:
1590:
874:
796:
716:
320:
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120:
lore. The tale later became well known in Europe, with 19th-century
American poet
1738:
1488:
1177:
1156:
1007:
1986:
All of Saxe's Poems including original printing of The
Blindman and the Elephant
1562:
1322:
946:
Coping with
Negative Life Events: Clinical and Social Psychological Perspectives
732:
606:
418:
447:
Rumi does not present a resolution to the conflict in his version, but states:
112:
texts of 1st millennium CE or before. The story also appears in 2nd millennium
1969:
1917:
1796:
1493:
857:
772:
768:
736:
311:
90:
220:
Translation: That is like people blind by birth in/when viewing an elephant.
1791:
811:
720:
352:
348:
152:
1746:
1705:
1041:
An
Apology for Apologetics: A Study in the Logic of Interreligious Dialogue
197:(commentaries, secondary literature) in the Hindu traditions. For example,
1567:"The Teaching Story: Observations on the Folklore of Our "Modern" Thought"
435:, the 13th Century Persian poet and teacher of Sufism, included it in his
1614:
879:
822:
644:
156:
109:
65:
1792:"BBC Radio 4 Extra - 90 by 90 The Full Set, 1998: Touching The Elephant"
1381:
For an adaptation of Rumi's poem, see this song version by David Wilcox
1686:
1359:"71 – The Elephant in the dark, on the reconciliation of contrarieties"
660:
652:
648:
436:
360:
300:
256:
184:
101:
57:
1155:
Jeremy P. Shapiro; Robert D. Friedberg; Karen K. Bardenstein (2006).
414:
372:
364:
193:
1768:
The Story with Knots, or
Everything Is Not As It seems (compilation)
1722:"Chronic obstructive pulmonary disease and a tale from Panchatantra"
1217:
The Indo-Aryan Controversy: Evidence and Inference in Indian History
928:
The ancient Hindu parable of the six blind men and the elephant...."
1822:
And Now on Radio 4: A Celebration of the World's Best Radio Station
2001:
Jalal ad-Din Muhammad Rumi's version as translated by A.J. Arberry
597:
577:
490:
One of the most famous versions of the 19th century was the poem "
410:
336:
291:
234:
171:
105:
44:
36:
30:"The Elephant in the Dark" redirects here. For the 1974 book, see
973:
64:
is a story of a group of blind men who have never come across an
52:
by Ohara Donshu, Edo Period (early 19th century), Brooklyn Museum
1951:
432:
407:
404:
356:
113:
151:
The parable has been used to illustrate a range of truths and
1487:
1448:"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]"
1009:
Udana and the Itivuttaka: Two Classics from the Pali Canon
1763:История с узелками, или Все не так, как кажется (сборник)
1511:
Physics and philosophy: the revolution in modern science
509: (Though all of them were blind),
239:
Seven blind men and an elephant parable at a Jain temple
1179:
The World's Religions: Continuities and Transformations
719:. In the title cartoon of one of his books, cartoonist
41:
Blind men and the elephant, 1907 American illustration.
679:(COPD) are treated as several other diseases instead.
647:
in many disciplines, being pressed into service as an
2011:
John Godfrey Saxe's version hosted at Rice University
1890:"Radio: Tony, John and Paddy: get thee to a nunnery"
243:
The medieval era Jain texts explain the concepts of
1012:. Buddhist Publication Society. pp. 9, 81–84.
1864:
1720:
1033:
1031:
1029:
739:to touch an elephant and describe their response.
535: Not one of them has seen!
505: To learning much inclined,
745:, a 2012 Indian philosophical drama named after
531: Of what each other mean,
1001:
999:
997:
559:
527: The disputants, I ween,
517:
513: Might satisfy his mind
500:
381:
213:
140:
1102:
1100:
1098:
1658:, Volume 20, Issue 3, June 2008, pp. 187–195.
1641:by David Bohm, p. 26. Retrieved 3 March 2010.
1158:Child and Adolescent Therapy: Science and Art
968:
966:
860: – Combination of beliefs and traditions
388:For, quarreling, each to his view they cling.
8:
1654:by Michael M. Lederman and Leonid Margolis,
384:O how they cling and wrangle, some who claim
1257:, 19:75–77. Dhruva, A.B. (1933) pp. 23–25.
1244:, 14:103–104. Dhruva, A.B. (1933) pp. 9–10.
1074:. Courier Dover Publications. p. 124.
225:Adi Shankara, Translator: Hans Henrich Hock
1182:. Taylor & Francis. pp. 470–471.
938:
936:
934:
651:in fields well beyond the traditional. In
73:, from where it has been widely diffused.
1695:
1685:
655:, it has been seen as an analogy for the
390:Such folk see only one side of a thing.
27:Parable illustrating ontologic reasoning
1977:Story of the Blind Men and the Elephant
1674:Animal Models and Experimental Medicine
1591:Octagon Press page for The Dermis Probe
1349:
1347:
898:
687:The Russian preface to a collection of
386:For preacher and monk the honored name!
279:understand, they deny the aspects they
1479:"The Blind Men and the Elephant"
1429:
1419:
1140:. Palgrave Macmillan. pp. 11–12.
974:"Ud 6:4 Sectarians (1) (Tittha Sutta)"
823:Flatland: A Romance of Many Dimensions
1996:hosted by the University of Princeton
1918:"Leave Your Sleep - Natalie Merchant"
1727:Current Opinion in Pulmonary Medicine
1668:Anbalagan, Savani (7 December 2023).
1176:Peter B. Clarke; Peter Beyer (2009).
842: – Unreliability of eyewitnesses
677:chronic obstructive pulmonary disease
375:(tail) or a brush (tip of the tail).
7:
255:("conditioned viewpoints") with the
191:The parable or references appear in
2006:Jainist Version hosted by Jainworld
943:C.R. Snyder; Carol E. Ford (2013).
582:"Blind men and elephant", from the
178:(wall relief in Northeast Thailand)
1988:Free to read and full text search.
1760:Кэрролл, Льюис (15 January 2021).
1652:The lymph node in HIV pathogenesis
1113:. SAGE Publications. p. 492.
1044:. Wipf and Stock. pp. 46–47.
912:. SAGE Publications. p. 492.
691:'s works (including such books as
625:Shah adapted the tale in his book
333:blind men holding on to each other
259:of the blind men and an elephant (
216:etaddhasti darshana iva jatyandhah
25:
1819:Elmes, Simon (10 November 2009).
1613:. The Rockethouse. Archived from
854: – American figure of speech
297:Blind monks examining an elephant
2096:Metaphors referring to elephants
1853:Hanks, Robert (3 January 1998).
1298:"The Blind Men and the Elephant"
949:. Springer Science. p. 12.
771:
755:sang Saxe's poem in full on her
747:the eponymous thought experiment
460:Meaning as a proverb by language
331:, the Buddha describes a row of
50:Blind Men Appraising an Elephant
1928:from the original on 2013-02-09
1888:Gaisford, Sue (19 April 1997).
749:, also references the parable.
176:The blind men and the elephant
32:The Elephant in the Dark (book)
1484:The poems of John Godfrey Saxe
492:The Blind Men and the Elephant
327:In another scripture known as
1:
1992:Buddhist Version as found in
1916:Jurek, Thom (13 April 2010).
1825:. Random House. p. 143.
1071:Famous Poems from Bygone Days
84:
1770:] (in Russian). Litres.
1739:10.1097/MCP.0b013e32835d9502
1548:. University of California.
1161:. Wiley. pp. 269, 314.
507:Who went to see the Elephant
81:, Udāna 6.4, Khuddaka Nikaya
2041:Elephants in Indian culture
1994:Jainism and Buddhism. Udana
1981:www.spiritual-education.org
1508:Heisenberg, Werner (1958).
1107:E. Bruce Goldstein (2010).
906:E. Bruce Goldstein (2010).
864:The blind leading the blind
826:, an 1884 satirical novella
609:commented on an element of
533:And prate about an Elephant
2167:
1952:Jalal al-Din Muhammad Rumi
1220:. Routledge. p. 282.
1110:Encyclopedia of Perception
1038:Paul J. Griffiths (2007).
909:Encyclopedia of Perception
835:Naïve realism (psychology)
665:polyclonal B cell response
529:Rail on in utter ignorance
503:It was six men of Indostan
427:The Walled Garden of Truth
249:(or "many-sidedness") and
29:
18:Blind men and the elephant
1363:Rumi – Tales from Masnavi
525:So oft in theologic wars,
93:, during the lifetime of
62:blind men and an elephant
2056:Concepts in epistemology
1006:John D. Ireland (2007).
869:The Country of the Blind
790:, a rough equivalent in
520:
511:That each by observation
2121:Philosophical analogies
2046:Elephants in literature
1611:"touching the elephant"
1600:, with preview of story
1536:Holton, Martha Adelaide
643:The story is seen as a
413:(1080–1131/1141 CE) of
205:on verse 5.18.1 of the
1966:Edward Henry Whinfield
1719:Varkey, Basil (2013).
1656:Seminars in Immunology
1550:Rand McNally & Co.
1540:Curry, Charles Madison
1514:. Harper. p. 58.
1452:dict.idioms.moe.edu.tw
1388:9 October 2010 at the
1328:Tales of the Dervishes
1137:Philosophy of Religion
623:
603:
602:Blind men and elephant
595:
588:Martha Adelaide Holton
571:
555:
538:
516:
454:
445:
393:
345:
308:
240:
228:
179:
163:References in religion
145:
53:
42:
2151:Elephants in Hinduism
2146:Elephants in Buddhism
2051:Elephants in religion
1134:Chad Meister (2016).
846:Seeing pink elephants
728:Touching the Elephant
657:wave–particle duality
619:
601:
592:Charles Madison Curry
581:
550:
486:Variants of the story
449:
441:
341:
295:
265:Tattvarthaslokavatika
238:
175:
48:
40:
2081:Indian short stories
1596:26 July 2011 at the
1545:Holton-Curry readers
1285:Katinkahesselink.net
1272:28 June 2006 at the
1208:Edwin Francis Bryant
1068:(1 September 1995).
830:Hasty generalization
817:Elephant in the room
788:Allegory of the cave
2086:Inductive fallacies
2036:Buddhist literature
1267:Accesstoinsight.org
886:Unreliable narrator
852:Seeing the elephant
807:Dispersed knowledge
584:Holton-Curry Reader
316:Buddhist scriptures
208:Chandogya Upanishad
201:mentions it in his
71:Indian subcontinent
2116:Persian literature
2091:Informal fallacies
1800:. 12 November 2012
1687:10.1002/ame2.12364
1474:Saxe, John Godfrey
792:Western philosophy
715:(1992) and one by
604:
596:
309:
271:(9th century) and
241:
180:
76:The Buddhist text
54:
43:
2076:Indian literature
1962:Masnavi I Ma'navi
1650:See for instance
1227:978-0-7007-1463-6
1189:978-1-135-21100-4
1168:978-0-471-38637-7
1147:978-1-137-31475-8
1120:978-1-4129-4081-8
1081:978-0-486-28623-5
1051:978-1-55635-731-2
1019:978-955-24-0164-0
956:978-1-4757-9865-4
919:978-1-4129-4081-8
802:Black cat analogy
567:Werner Heisenberg
496:John Godfrey Saxe
481:Modern treatments
421:) presented this
122:John Godfrey Saxe
16:(Redirected from
2158:
1973:
1964:. Translated by
1959:
1957:"Book III"
1938:
1937:
1935:
1933:
1913:
1907:
1906:
1904:
1902:
1885:
1879:
1878:
1876:
1874:
1868:
1863:. Archived from
1850:
1844:
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1569:. Archived from
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1373:
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1300:. Archived from
1293:
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1212:Laurie L. Patton
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978:suttacentral.net
970:
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929:
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781:
776:
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758:Leave Your Sleep
753:Natalie Merchant
708:Seven Blind Mice
633:Richard Williams
628:The Dermis Probe
569:
349:winnowing basket
226:
89:
86:
21:
2166:
2165:
2161:
2160:
2159:
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2141:Sufi literature
2071:Indian folklore
2016:
2015:
1950:
1947:
1942:
1941:
1931:
1929:
1915:
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1898:
1895:The Independent
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1860:The Independent
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1617:on 30 July 2017
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1255:Syādvādamanjari
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840:Rashomon effect
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743:Ship of Theseus
703:
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273:Syādvādamanjari
233:
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177:
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135:
126:his own version
87:
35:
28:
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2101:Oral tradition
2098:
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2018:
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2014:
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2008:
2003:
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1989:
1983:
1974:
1946:
1945:External links
1943:
1940:
1939:
1908:
1880:
1855:"Radio Review"
1845:
1831:
1811:
1783:
1776:
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1711:
1680:(6): 627–633.
1660:
1643:
1638:Quantum theory
1628:
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1357:(2004-05-09).
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1066:Martin Gardner
1057:
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694:A Tangled Tale
684:
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615:teaching story
611:self-reference
575:
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487:
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466:
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423:teaching story
397:
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305:Hanabusa Itchō
289:
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261:Andhgajanyāyah
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2012:
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1884:
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1869:on 2017-08-21
1867:
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1832:9781407005287
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1635:For example,
1632:
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1587:
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1573:on 2011-07-18
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1355:Arberry, A.J.
1350:
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1339:Octagon Press
1337:
1336:0-900860-47-2
1333:
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1329:
1324:
1318:
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1304:on 2006-08-25
1303:
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1296:Wang, Randy.
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689:Lewis Carroll
683:In literature
682:
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546:elephant joke
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498:(1816–1887):
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1961:
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1921:
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1893:
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1871:. Retrieved
1866:the original
1858:
1848:
1836:. Retrieved
1821:
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1795:
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1733:(2): 93–94.
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1362:
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1070:
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977:
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875:Tittha Sutta
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756:
751:
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717:Paul Galdone
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624:
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426:
417:(currently,
399:
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342:
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326:
321:Tittha Sutta
319:
310:
307:(1652–1724).
296:
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276:
272:
264:
260:
250:
246:anekāntavāda
244:
242:
219:
215:
214:
211:as follows:
206:
202:
199:Adi Shankara
192:
190:
183:
181:
150:
146:
141:
136:
118:Baháʼí Faith
99:
79:Tittha Sutta
77:
75:
61:
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1873:27 December
1458:14 December
1430:|work=
1323:Idries Shah
1253:Mallisena,
1240:Mallisena,
1204:Hans H Hock
983:17 December
733:BBC Radio 4
731:was a 1997
607:Idries Shah
419:Afghanistan
359:(trunk), a
329:Canki Sutta
318:, known as
159:reasoning.
133:The parable
2131:Relativism
2111:Perception
2020:Categories
1970:Wikisource
1797:BBC Online
1577:2010-03-05
1494:Wikisource
1486:. p.
1402:"群盲象を評す".
1368:2006-08-29
1308:2006-08-29
893:References
858:Syncretism
737:London Zoo
639:In science
574:Commentary
371:(back), a
367:(foot), a
363:(body), a
355:(tusk), a
312:The Buddha
269:Vidyanandi
95:the Buddha
88: 500
2066:Illusions
2031:Blindness
1901:21 August
1838:21 August
1804:21 August
1621:21 August
1489:260
1432:ignored (
1422:cite book
1087:25 August
812:Duck test
721:Sam Gross
673:Alzheimer
353:plowshare
351:(ear), a
303:print by
157:ontologic
153:fallacies
124:creating
2106:Parables
1926:Archived
1922:AllMusic
1747:23287287
1706:38062666
1697:10757217
1594:Archived
1542:(1914).
1386:Archived
1270:Archived
1214:(eds.).
1206:(2005).
765:See also
713:Ed Young
701:In media
645:metaphor
594:, 1914).
564:—
465:Japanese
288:Buddhism
252:syādvāda
223:—
168:Hinduism
110:Buddhist
66:elephant
2126:Reality
1932:11 June
1404:日本国語大辞典
761:album.
661:biology
653:physics
649:analogy
557:Moral:
553:agreed.
473:Chinese
437:Masnavi
425:in his
402:Persian
361:granary
301:ukiyo-e
257:parable
231:Jainism
185:Rigveda
60:of the
58:parable
2061:Fables
2026:Belief
1829:
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669:cancer
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522:Moral:
452:water.
415:Ghazni
396:Sufism
373:pestle
369:mortar
365:pillar
203:bhasya
194:bhasya
1979:from
1766:[
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880:Udāna
711:, by
659:. In
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411:Sanai
337:Udana
299:, an
281:don't
106:Hindu
1934:2024
1903:2017
1875:2022
1840:2017
1827:ISBN
1806:2017
1772:ISBN
1743:PMID
1702:PMID
1623:2017
1516:ISBN
1460:2022
1434:help
1408:ISBN
1383:here
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1089:2012
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985:2021
951:ISBN
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586:(by
433:Rumi
408:poet
405:Sufi
400:The
357:plow
182:The
116:and
114:Sufi
108:and
102:Jain
56:The
1735:doi
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1682:doi
671:or
544:An
267:of
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