Sakha-candra-nyaya: the logic of seeing the moon through the branches of a tree

Expressions researched:
"example of the moon and the branches of a tree" |"moon appears to be located in the branches of a tree" |"sakha-candra" |"showing the moon through the branches of a tree" |"shown the branches of a tree, and then he is shown the moon through the branches" |"the moon through the branches of a tree"

CC Madhya-lila

Although the moon appears to be located in the branches of a tree, it is actually situated very far away. Similarly, none of the avatāras, or incarnations, of Lord Kṛṣṇa are within this material world, but they are visible by the causeless mercy of the Lord.

CC Madhya 20.248, Translation and Purport:

"There are innumerable incarnations of Kṛṣṇa, and there is no possibility of counting them. We can simply indicate them by giving the example of the moon and the branches of a tree."

Although the moon appears to be located in the branches of a tree, it is actually situated very far away. Similarly, none of the avatāras, or incarnations, of Lord Kṛṣṇa are within this material world, but they are visible by the causeless mercy of the Lord. We should not consider them to belong to this material world. As stated by Lord Kṛṣṇa in the Bhagavad-gītā (BG 9.11):

avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam

paraṁ bhāvam ajānanto mama bhūta-maheśvaram

"Fools deride Me when I descend in the human form. They do not know My transcendental nature as the Supreme Lord of all that be."

CC Madhya 20.404, Translation:

“In this way Kṛṣṇa's transcendental forms are expanded unlimitedly. No one can count them. Whatever I have explained is simply a little glimpse. It is like showing the moon through the branches of a tree.”

First a child is shown the branches of a tree, and then he is shown the moon through the branches. This is called śākhā-candra-nyāya. The idea is that first one must be given a simpler example. Then the more difficult background is explained.

CC Madhya 21.30, Translation and Purport:

"No one can estimate the opulence of Kṛṣṇa. That is unlimited. However, just as one sees the moon through the branches of a tree, I wish to give a little indication."

First a child is shown the branches of a tree, and then he is shown the moon through the branches. This is called śākhā-candra-nyāya. The idea is that first one must be given a simpler example. Then the more difficult background is explained.

CC Antya-lila

CC Antya 17.65, Translation:

What can a poor creature like me describe of those transformations? I can give only a hint of them, as if showing the moon through the branches of a tree.

Sri Caitanya-caritamrta Lectures

Now, He is concluding about the topics of incarnation, that "There are innumerable incarnations of Kṛṣṇa. Nobody can count." He is giving the example: just like nobody can count how many waves are flowing in the river or in the ocean, similarly, it is impossible to count how many incarnation are there.

Lecture on CC Madhya-lila 20.245-255 -- New York, December 16, 1966:

And when Kṛṣṇa personally comes, He can be seen in two features, bālya, paugaṇḍa: His childhood and boyhood, up to sixteenth year. That is the real feature of Kṛṣṇa, kiśora. And further features, that is expansion of Kṛṣṇa, Vāsudeva. Vāsudevaḥ sarvam iti (BG 7.19).

ananta avatāra kṛṣṇera, nāhika gaṇana

śākhā-candra-nyāya kari dig-daraśana

avatārā hy asaṅkhyeyā

hareḥ sattva-nidher dvijāḥ

yathā 'vidāsinaḥ kulyāḥ

sarasaḥ syuḥ sahasraśaḥ

Now, He is concluding about the topics of incarnation, that "There are innumerable incarnations of Kṛṣṇa. Nobody can count." He is giving the example: just like nobody can count how many waves are flowing in the river or in the ocean, similarly, it is impossible to count how many incarnation are there.

There is a logic, śākhā-candra logic. What is that? That the moon, at night, is far, far away, but one is pointing out that we can see the moon through the branches of the tree. So there is a location. So through that location one can see the moon.

Lecture on CC Madhya-lila 20.391-405 -- New York, January 2, 1967:

The Śeṣa incarnation of Kṛṣṇa, He's called Ananta. Ananta means unlimited. So it is said that Ananta is describing about Kṛṣṇa's pastimes for unlimited years and eternally; still it is not yet finished.

ananta svarūpa kṛṣṇera nāhika gaṇana

śākhā-candra-nyāye kari dig-daraśana

So far the forms of Kṛṣṇa are concerned, they're also unlimited. Śākhā-candra-nyāye kari dig-daraśana. So śākhā-candra-nyāye. There is a logic, śākhā-candra logic. What is that? That the sun, uh, moon, at night, is far, far away, but one is pointing out that we can see the moon through the branches of the tree. So there is a location. So through that location one can see the moon. Similarly, although kṛṣṇa-līlā and Kṛṣṇa's pastimes, Kṛṣṇa's forms, no human being can describe, still, as far as possible, Lord Caitanya says, this śākhā-candra logic: just like the branch of a tree is far away from the moon, still, one can see it by perspective view through the branches of the tree.

Caitanya Mahāprabhu's incarnation is that He is Kṛṣṇa, and Kṛṣṇa is trying to understand Kṛṣṇa as Kṛṣṇa's devotee.

Lecture on CC Madhya-lila 21.13-49 -- New York, January 4, 1967:

As Lord Kṛṣṇa is worshipable, similarly His place, Vṛndāvana, is as good as Kṛṣṇa. It is also worshipable." And actually, still in India, if you go to Vṛndāvana, you'll see so many saints and sages are still there. They are worshiping Vṛndāvana-dhāma.

apāra aiśvarya kṛṣṇera-nāhika gaṇana

śākhā-candra-nyāye kari dig-daraśana

aiśvarya kahite sphurila aiśvarya-sāgara

manendriya ḍubilā, prabhu ha-ilā phāṅpara

bhāgavatera ei śloka paḍilā āpane

artha āsvādite sukhe karena vyākhyāne

Now, Caitanya Mahāprabhu's attitude was... When He was speaking of Kṛṣṇa He sometimes became in trance, and He became sometimes unconscious. That was His... Because Caitanya Mahāprabhu's incarnation is that He is Kṛṣṇa, and Kṛṣṇa is trying to understand Kṛṣṇa as Kṛṣṇa's devotee. That is His feature. These are very complicated things, but that is the position of Caitanya Mahāprabhu. So when He used to speak something of Kṛṣṇa, He sometimes became unconscious.

1975 Correspondence

The logic of using analogy is called in the sastra "sakha candra nyaya." It is easier to focus on the moon through the branches of a tree. The moon is great distance away, and you say that it is just through the branches. So you can focus more easily on the moon because 2 points joined make a straight line. So focusing on the nearby object helps us to focus on the far-away object. This is the use of analogy.

Letter to Satsvarupa -- Johannesburg 21 October, 1975:

Concerning our use of analogy. We do not bring in imperfect analogy, but we follow the instructions of the Sastras strictly. Our authority is on the basis of Sastra, not analogy. So, Vyasadeva while giving the history of creation says "Janmadyasya . . . adhikavaye" . . . so He impregnated the heart of Brahma with all the designs of creation. So what is wrong there? If I instruct someone you do like this, and he does it, then what is the difficulty? This is the system. Our authority is sastra. We give analogy for the general mass of people who have no faith in sastra. Analogy is not proof; sastra is proof. Foolish people cannot understand or accept, so we use analogy. The conclusion is not drawn from the analogy but from the sastra. We don't use a combination of logic and authority, we use authority. Logic we use to convince someone who doesn't accept the authority. The basic principle is authority. Vedas say that cowdung is pure and we accept it. There is no logic, but when we practically use it we see that it is correct. The logic of using analogy is called in the sastra "sakha candra nyaya." It is easier to focus on the moon through the branches of a tree. The moon is great distance away, and you say that it is just through the branches. So you can focus more easily on the moon because 2 points joined make a straight line. So focusing on the nearby object helps us to focus on the far-away object. This is the use of analogy.

So there is no question of stagnation in Krishna Consciousness. Krishna is unlimited. The more we advance in Krishna Consciousness, the more we understand about Him. We cannot finish the process of understanding Him. The little more that we advance, we see still that He is far away. Even Krishna couldn't understand His position in relationship to Radharani, therefore, He took the position of Radharani to understand Himself as Sri Caitanya Mahaprabhu.