A.Samudrataranga-Nyaya
There are countless waves rolling in the vast ocean. Each
wave is distinguished from the
other and each wave can be perceived separately, one by one.
But all are water only, and are not
separate from the great ocean. All are one only in reality.
The difference is only apparent. This
illustrates that all the innumerable Jivas that appear in
this universe, though apparently they are
perceived to be separate from one another, are in reality
that one Ocean of Satchidananda and are all
identical with it. There is no difference or diversity.
B.Vatagandha-Nyaya
The wind carries whatever scent is exposed to it and spreads
it everywhere. But the air is
pure and is not defiled by bad scent or ornamented by a good
scent therein. This is similar to the
illustration of the lotus-leaf and water to show the
unattached state of the Atman or the Brahman,
though it puts on various names, forms and actions in the
appearance of phenomena.
C.Surya-Bimba-Nyaya
There is only one sun illumining all the worlds. But there
are perceived as many different
reflections of the sun, as there are ponds, tanks, rivers,
mirrors, etc. The sun is reflected in all
waters, but there is only one real Sun. So also there is
only one Supreme Existence-Absolute, the
infinite Brahman, but that One Reality is reflected through
the Upadhis of Maya and Avidya as
various worlds and Jivas. This is false, for it is only the
appearance of reflections. The Truth is only
One.
E.Dagdhapata-Nyaya
This is the analogy of the burnt cloth. If a cloth is burnt
you will see, even afterwards, that
there is the same form of the cloth appearing. But when
touched with the hand even slightly, it is
reduced to ashes. Even so is the body of the Jnani or the
Jivanmukta. He does possess a body, but it
is like the burnt cloth. It only appears, but it has no
reality. It is burnt by the fire of Wisdom and there
is no ego to sustain it. The Jnani is untouched by worldly
taints and leaving that appearance of a
body he attains Sadyo-Mukti or Kaivalya-Mukti.
F.Ashma-Loshta-Nyaya
This is the analogy of stone and mud. Mud is very hard when
compared to cotton but it is
very soft when compared to stone. This is to show that a
thing may be bad as compared with better
things, but is good when compared with inferior things, and
vice versa. This is used to illustrate that
there is no quality in things by themselves, that there is
no plurality in life, and that difference is
caused only through imagination.
G.Kakadanta-Nyaya
This is akin to Vandhya-putra-Nyaya, Gaganaaravinda-Nyaya,
Gandharvanagara-Nyaya or
Shashavishna-Nyaya. It is useless to search for the teeth of
a crow, for it has no teeth. Similar is the
case with the son of a barren woman, a lotus grown in the
sky, a city in the clouds, and the horns of a
hare. This is to show that it is meaningless to question
about the contradictions and mysteries of
existence like “Why did the Perfect God create an imperfect
world?” etc., for there is no real change
and there is no creation at all in reality, and that these
questions arise so long as the Sun of Wisdom
has not arisen.
Reference & Courtesy: Vedanta for beginners by Shri Swami Sivananda
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