Roberto Calasso, Ka: Stories of the Mind and Gods of India, translated from the Italian by Tim Parks (New York: Knopf, 1998) ("Any lands the [sacrificial] horse trod in its wanderings became the property of the sacrificer-king. Anyone who saw the horse knew that from that day on he had a new king. It is not through war that one conquers, since conquest is the unbridled running of the horse. War occurs only if a prince attempts to stop the horse. Then the sacrificer-king must break off the sacrifice and declare war on that prince. War is an incident that interrupts a rite." " Freedom is the wandering of the horse. Everything else is obligation and precept. Freedom is manifest only within the frame of the bond. At the beginning the horse has two ropes around the neck. Then it is untied. Not the opposite." "As long as it continues to wander, the sacrificial horse is like the young Siddhartha in the park of his father's palace. He too is escorted, he too is secretly led in order that he not see anything: the horse in order that he not encounter mares or water; the Buddha in order that he not encounter old age, illness, or death. But both will encounter what they should not: the horse on his return to the palace of sacrifice; Siddhartha, by chance, in a corner of the park. The Buddha is Tathagata, 'He-who-came-thus.' The horse is 'he who has been led' (meaning: to the sacrificial pole). In those two verbs ('came,' 'led') lies the difference between the two. One emerges from thick forest, like a common pilgrim: thus does the Buddha reappear to his companions--and risks not being recognized. The horse too reappears from thick forest, to find himself once again in the place of sacrifice from whence he set out, as if he had come back by chance, but behind him, imperceptibly, his escort has been guiding his wandering. Blessed are the footsteps of both the one and the other, the Buddha and the horse." Id. at 136-137.).
Sue Hamilton, Indian Philosophy: A Very Short Introduction (Oxford & New York: Oxford U. Press, 2001) ("I hope that this book is also thought-provoking, both in introducing very different ways of thinking about the world we experience, and in the sense of nudging those who are interested toward further investigation of the subject." Id. at ix. "Philosophy in India is about seeking to understand the nature of reality.Furthermore, the point of doing this is that it is believed that understanding reality has a profound effect on one's destiny.... Indeed, the distinction we make between religion and philosophy would simply not have been understood in India until very recent times, when Western missionaries and academics began forcing apart the various feature of the Indian traditions in order that they might more readily be accommodated within their own Western conceptual framework." Id. at 7. "The early Upanisads contain the first known record of the idea that human beings are reborn again and again into circumstances conditioned by their actions in previous lives. They state that the dutiful and correct performance of sacrifices will not only bring about the consequences which the sacrifices are addressed, but will also beneficially affect the conditions of one's next life. This is the law of karma (action) applied not just to ritual but also to the mechanics of human experience." "The most important thing to aspire to, however, is gaining insight into the nature of one's essential self or soul, called atman in Sanskrit. The Upanisads teach that self and cosmos are one, repeatedly stating that one's atman is inseparable from all that there is." Id. at 28.).
Christopher Isherwood, Ramakrishna and His Disciples, 2nd, ed. (Hollywood, CA: Vedanta Press, 1965, 1980) ("This is the story of a phenomenon. [] A phenomenon is often something extraordinary and mysterious. Ramakrishna [February 18, 1836-August 16, 1886] was extraordinary and mysterious; most of all to those who were best fitted to understand him. A phenomenon is always a fact, an object of experience. That is how I shall try to approach Ramakrishna." Id. at 1. "Modern advertising has inflated our value-judgements until they are nearly worthless. Every product and person is said by its publicist to be the best." Id. at 1. "It is human nature to pretend to know a little more than you really do. But, alas, how many pupils have lost faith because they caught their teachers exaggerating!" Id. at 13-14. "The [religious] bigot is motivated by egotism, and his scruples are merely prejudices based on pride. The bigot prides himself on his obstinacy and therefore refuses to modify his views.". Id. at 46. "In view of the popularity of hatha yoga exercises nowadays, it is worth recording that Ramakrishna did not recommend them. He said that they were unsuitable for this age, because they cause a preoccupation with the physical body and a neglect of spiritual growth." Id. at 77. "Ramakrishna frankly admitted that he was once attacked by lust. Such attacks, he said, are caused by pride. If you say to yourself, 'I have conquered lust,' you will at once begin to feel lust. Ramakrishna's advice was therefore to accept the existence of lust without shame or guilt. We should pray for it to pass, and meanwhile disregard it like any other disturbing behaviour of the body. If we worry about out lustful thoughts, we give them added power over us. It is better to take it for granted that they exist and will visit us from time to time. No one can be absolutely free for them in this life, without the grace of God." Id. at 102. Ramkumar's "knowledge of the future was tragically useless; it merely made him afraid to live in the present." Id. at 138. "One of the many evils of foreign conquest is the tendency of the conquered to imitate their conquerors. This kind of imitation is evil because it is uncritical; it does not choose certain aspects of the alien culture and reject others, but accepts everything slavishly, with a superstitious belief that if you ape your conquerors you will acquire their superior power." Id. at 154. "'Worldly people only feign love to gratify their own self-interest.'" Id. at 214. "M. did not yet know what constitutes knowledge and what constitutes ignorance. He supposed that a person who is educated and who studies books acquires knowledge. Later on, this misconception was corrected. For he learned that knowledge is to know God and that ignorance is not to know God. When the Master asked, 'And you're a wise man, are you?' M's ego received a severe blow." Id. at 263. "You have to hiss at wicked people. You have to scare them, or they'll harm you. But you must never shoot venom into them. You must never harm them." Id. at 270.).
Hazrat Inayat Khan, The Music of Life: The Inner Nature and Effects of Sound (New Lebanon: Omega Publications, 1983, 1988, 2005) ("Rhythm is a great mystery, and a sense which one should develop more than anything else in life. But if one were to explain what the right rhythm of work and rest is, the whole western way of life would be in question, for when we look at it from the point of view of rhythm and balance, there is far too much activity in the life of the West. It would make any person abnormal. The bad effects of this are continually felt, but since people are so absorbed in life, they are not yet able to realize to what an extent they suffer from these bad effects. However, before long there will come a time when thoughtful people will begin to realize that this problem has been neglected too long. And what has caused it? This life of competition: the whole misery is caused by competition. People do things not for their own pleasure or for the pleasure of God, but in order to compete with one another." "The law of rhythm can be considered as governing four actions: right or wrong rhythm in feeling, right or wrong rhythm in thinking, right or wrong rhythm in speaking, and right or wrong rhythm in acting. Not only hate but even love that is not maintained by rhythm will fail; not only an evil thought but even a good one will prove to be disastrous without regard for rhythm. Not only false but even true speech which has no rhythm will prove to be fatal; not only a wrong action but even a right one devoid of rhythm will prove to be out of place." Id. at 13. "The rhythm of the soul is influenced by the mind and by action. The soul does not have its own rhythm. [] The soul is not subjected to a right rhythm or a wrong rhythm, but a right rhythm or a wrong rhythm can be reflected in the soul. [] In order to maintain a perfect condition in life one must be the master of rhythm. The mechanism of every kind of machinery that works by itself is arranged and kept going by the law of rhythm; and this is another proof of the fact that the whole mechanism of the universe is based on the law of rhythm." Id. at 14.).
S. Radhakrishnan, Indian Philosophy, Second Edition: Volume 1, with an introduction by J. N. Mohanty (New Delhi, 1923, 2008) ("The supremacy of religion and of social tradition in life does not hamper the free pursuit of philosophy. It is a strange paradox, and yet noting more than the obvious truth that while the social life of an individual is bound by the rigours of caste, he is free to roam in the matter of opinion. Reason freely questions and criticises the creeds in which men are born. That is why the heretic, the skeptic, the unbeliever, the rationalist, and the freethinker, the materialist and the hedonist all flourish in the soil of India, The Mahabharata says: 'There is no muni who has not an opinion of his own.'" "All this is evidence of the strong intellectuality of the Indian mind which seeks to know the inner truth and the law of all sides of human activity." Id. at 6-7. "Man is said to owe some debts or duties to the gods, men and animals. The duties are distinguished into (1) those to the gods, (2) those to seers, (3) those to manes, (4) those to men, (5) and those to the lower creatures. He who discharges them all is the good man. No man can touch his daily meal without offering parts of it to gods, fathers, men and animals, and saying his daily prayers. This is the way to live in harmony with the world around him. Life is a round of duties and responsibilities. [] Unselfishness can be practised in all our acts. [] Godliness is of course the first duty. It does not consist in the mechanical performance of fixed ritual. It consists in praise and good works. Godliness means trying to be divine as much as possible. Truth-speaking is an essential part of godliness. It is a religious and moral duty....." Id. at 100-101. "Only the wicked make gods of the things of the world and worship them." Id. at 171. "The law of karma is the counter-part in the moral world of the physical law of uniformity. It is the law of the conservation of moral energy. [] According to the principle of karma there is nothing uncertain or capricious in the moral world. We reap what we sow. The good seed brings a harvest of good, the evil of evil. Every little action has its effect on character. Man knows that some of the tendencies to action which now exist in him are the result of conscious or intelligent choice on his part. Conscious actions tend to become unconscious habits, and not unnaturally the unconscious tendencies we find in ourselves were regarded as the result of past conscious actions. We cannot arrest the process of moral evolution any more than we can stay the sweep of the tides or the course of the stars. The attempt to overleap the law of karma is as futile as the attempt to leap over one's shadow. It is the psychological principle that our life carries with it a record that time cannot blur or death erase. [] The karma theory embraces in its sweep men and gods, animals and plants." Id. at 200-201. Query: Does the karma theory also embraces whole nations and peoples, social institutions, business organization, etc? Might, say, a law school, or its faculty, or it administration, or its student body, or any combination thereof, have good or bad karma? I think so. Fortunately: "Man is not a mere product of nature. He is mightier than his karma. If the law is all, then there is no real freedom possible. [] The law of karma, which rules the lower nature of man, has nothing to do with the spiritual in him. The infinite in man helps him to transcend the limitations of the finite. The essence of spirit is freedom. By it exercise man can check and control his natural impulses. [] Man oscillates between nature and spirit, and so is subject to both freedom and necessity." Id. at 202. "Change in the habits if thought is created not by one single influence, but by a combination of several. [] When attempts are made to smother the intellectual curiosity of people, the mind of man rebels against it, and the inevitable reaction shows itself in an impatience of all formal authority and a wild outbreak of the emotional life long repressed by the discipline of the ceremonial religion. [] When once we allow the thought to assert its rights it cannot be confined within limits, By introducing new modes of inquiry, by moulding a new cast and tone of mind, the thinkers of the Upanisads helped more than any others to set the current of the age " Id. at 224-225. "There is much damage done to the moral mature of man by superstitious belief in God. Many good men do devil's work in the belief that it has divine sanction. It is difficult to overestimate the amount of evil which has resulted in the world from a confusion of morality and religion." Id. at 298. "Life on earth is a pilgrimage in a strange land which the true knower is not anxious to prolong. Buddha points a way out of the inward contradiction characteristic of human life. Redemption from suffering is the motive of Buddha's teaching. To escape from the pervasive evil of existence is the goal of moral life. Salvation consists in the unmaking of ourselves. While nirvana is the highest goal, all forms of conduct which lead to it positively or bring about the undoing of rebirth are good, and their opposites bad. The ordinary standards of mundane values require modification." Id. at 352. "The goal of human endeavour is to gain a state where we can accept pleasure or pain with calm and composure." Id. at 428. "Accumulation of pleasures cannot give us true happiness." Id. at 429. "Whatever peculiar adaptions the term yoga may have in the Gita, it throughout keeps up its practical reference. Yoga is getting to God, relating oneself to the power that rules the universe, touching the absolute. It is yoking not merely this or that power of the soul, but all the forces of heart, mind and will to God. It is the effort of man to unite himself to the deeper principle. We have to change the whole poise of the soul into something absolute and uncompromising and develop the strength to resist power and pleasure. Yoga thus comes to mean the discipline by which we can train ourselves to bear the shocks of the world with the central being of our soul untouched." Id. at 453-454. ).
S. Radhakrishnan, Indian Philosophy, Second Edition: Volume 1, with an introduction by J. N. Mohanty (New Delhi, 1923, 2008) ("The supremacy of religion and of social tradition in life does not hamper the free pursuit of philosophy. It is a strange paradox, and yet noting more than the obvious truth that while the social life of an individual is bound by the rigours of caste, he is free to roam in the matter of opinion. Reason freely questions and criticises the creeds in which men are born. That is why the heretic, the skeptic, the unbeliever, the rationalist, and the freethinker, the materialist and the hedonist all flourish in the soil of India, The Mahabharata says: 'There is no muni who has not an opinion of his own.'" "All this is evidence of the strong intellectuality of the Indian mind which seeks to know the inner truth and the law of all sides of human activity." Id. at 6-7. "Man is said to owe some debts or duties to the gods, men and animals. The duties are distinguished into (1) those to the gods, (2) those to seers, (3) those to manes, (4) those to men, (5) and those to the lower creatures. He who discharges them all is the good man. No man can touch his daily meal without offering parts of it to gods, fathers, men and animals, and saying his daily prayers. This is the way to live in harmony with the world around him. Life is a round of duties and responsibilities. [] Unselfishness can be practised in all our acts. [] Godliness is of course the first duty. It does not consist in the mechanical performance of fixed ritual. It consists in praise and good works. Godliness means trying to be divine as much as possible. Truth-speaking is an essential part of godliness. It is a religious and moral duty....." Id. at 100-101. "Only the wicked make gods of the things of the world and worship them." Id. at 171. "The law of karma is the counter-part in the moral world of the physical law of uniformity. It is the law of the conservation of moral energy. [] According to the principle of karma there is nothing uncertain or capricious in the moral world. We reap what we sow. The good seed brings a harvest of good, the evil of evil. Every little action has its effect on character. Man knows that some of the tendencies to action which now exist in him are the result of conscious or intelligent choice on his part. Conscious actions tend to become unconscious habits, and not unnaturally the unconscious tendencies we find in ourselves were regarded as the result of past conscious actions. We cannot arrest the process of moral evolution any more than we can stay the sweep of the tides or the course of the stars. The attempt to overleap the law of karma is as futile as the attempt to leap over one's shadow. It is the psychological principle that our life carries with it a record that time cannot blur or death erase. [] The karma theory embraces in its sweep men and gods, animals and plants." Id. at 200-201. Query: Does the karma theory also embraces whole nations and peoples, social institutions, business organization, etc? Might, say, a law school, or its faculty, or it administration, or its student body, or any combination thereof, have good or bad karma? I think so. Fortunately: "Man is not a mere product of nature. He is mightier than his karma. If the law is all, then there is no real freedom possible. [] The law of karma, which rules the lower nature of man, has nothing to do with the spiritual in him. The infinite in man helps him to transcend the limitations of the finite. The essence of spirit is freedom. By it exercise man can check and control his natural impulses. [] Man oscillates between nature and spirit, and so is subject to both freedom and necessity." Id. at 202. "Change in the habits if thought is created not by one single influence, but by a combination of several. [] When attempts are made to smother the intellectual curiosity of people, the mind of man rebels against it, and the inevitable reaction shows itself in an impatience of all formal authority and a wild outbreak of the emotional life long repressed by the discipline of the ceremonial religion. [] When once we allow the thought to assert its rights it cannot be confined within limits, By introducing new modes of inquiry, by moulding a new cast and tone of mind, the thinkers of the Upanisads helped more than any others to set the current of the age " Id. at 224-225. "There is much damage done to the moral mature of man by superstitious belief in God. Many good men do devil's work in the belief that it has divine sanction. It is difficult to overestimate the amount of evil which has resulted in the world from a confusion of morality and religion." Id. at 298. "Life on earth is a pilgrimage in a strange land which the true knower is not anxious to prolong. Buddha points a way out of the inward contradiction characteristic of human life. Redemption from suffering is the motive of Buddha's teaching. To escape from the pervasive evil of existence is the goal of moral life. Salvation consists in the unmaking of ourselves. While nirvana is the highest goal, all forms of conduct which lead to it positively or bring about the undoing of rebirth are good, and their opposites bad. The ordinary standards of mundane values require modification." Id. at 352. "The goal of human endeavour is to gain a state where we can accept pleasure or pain with calm and composure." Id. at 428. "Accumulation of pleasures cannot give us true happiness." Id. at 429. "Whatever peculiar adaptions the term yoga may have in the Gita, it throughout keeps up its practical reference. Yoga is getting to God, relating oneself to the power that rules the universe, touching the absolute. It is yoking not merely this or that power of the soul, but all the forces of heart, mind and will to God. It is the effort of man to unite himself to the deeper principle. We have to change the whole poise of the soul into something absolute and uncompromising and develop the strength to resist power and pleasure. Yoga thus comes to mean the discipline by which we can train ourselves to bear the shocks of the world with the central being of our soul untouched." Id. at 453-454. ).
S. Radhakrishnan, Indian Philosophy, Second Edition: Volume 2, with an introduction by J. N. Mohanty (New Delhi, 2008) ("The progress of philosophy is generally due to a powerful attack on a historical tradition when men feel themselves compelled to go back on their steps and raise once more the fundamental questions which their fathers had disposed of by the older schemes." Id. at 1. "Philosophy carries us to the gates of the promised land, but cannot let us in; for that, insight or realisation is necessary." Id. at 12. "In Patanjali, Yoga does not mean union, but only effort, or, as Bhoja says, separation (viyoga) between purusa and prakrti. It is the search for what Novalis called 'our transcendental me,' the divine and eternal part of our being. It also signifies exertion, strenuous endeavour, and so came to be used for the system of the restraint of the senses and the mind. Though it is sometimes used as a synonym for the end of samadhi, it is more often employed to indicate the way of reaching it. Passages are not wanting where it signifies the supreme power possessed by God. Yoga, according to Patanjali, is a methodical effort to attain perfection, through the control of the different elements of human nature, physical and psychical. The physical body, the active will and the understanding mind are to be brought under control. Patanjali insists on certain practices which are intended to cure the body of its restlessness and free it from its impurities. When we secure through these practices increased vitality, prolonged youth and longevity, these are to be employed in the interests of spiritual freedom. The other methods are employed to purify and tranquillise citta. The main interest of Patanjali is not metaphysical theorising, but the practical motive of indicating how salvation can be attained by disciplined activity."Id. at 309-310. ).
Geoffrey Samuel, The Origins of Yoga and Tantra: Indic Religions to the Thirteenth Century (Cambridge: Cambridge U. Press, 2008) ("The 'Indic Religions' of my subtitle are early forms of what we now know as Hinduism, Buddhism and Jainism. Their development, even with an arbitrary end-date of 1200 CE, is a large topic, and only some aspects are covered in this book. I am particularly concerned with the growth of one of their central and most characteristic features, the group of traditions of mental and physical cultivation that developed into what we now know as 'yoga', 'Tantra', and 'meditation'. The indigenous terms vary, and do not correspond neatly to modern Western uses of these terms, but practices involving mental and physical cultivation, mostly directed towards the achievement of some kind of liberating insight, are found in all the major religions originating in the Indian sub-contient." Id. at 1. "I feel that there are many important things that the world can learn from Asian religious traditions, but that our ability to integrate their knowledge into the evolving body of understandings on which our global civilisation conducts its affairs will be greatly aided by knowing more about the origins of these traditions. That is one of the principal aims of this book." Id. at 11.).
Heinrich Zimmer, Myths and Symbols in Indian Art and Civilization (Bollingen Series VI) edited by Joseph Campbell (Princeton: Princeton U. Press, 1946, 1972, 1992) ("Notions of space and time are commonly taken for granted within the pale of a given tradition and civilization. Their validity is seldom discussed or questioned, even by people who sharply disagree on social, political, and moral issues. They appear to be inevitable, colorless and unimportant; for we move through and are carried on by them, as the fish by water. We are contained within and caught by them, unaware of their specific character, because our knowledge does not reach beyond them. Hence, the time and space conceptions of India will at first seem to us of the West unsound and bizarre. The fundamentals of the Western view are so close to our eyes that they escape our criticism. We are prone, therefore, to take them for granted as fundamental to human experience in general, and as constituting an integral part of reality." Id. at 12. "It is easy for us to forget that our strictly linear, evolutionary idea of time (apparently substantiated by geology, paleontology, and the history of civilization) is something peculiar to modern man." Id. at 19. "'The Greeks had great historians who investigated and described the history of their times; but ... the history of the universe they considered as a natural process in which everything recurred in periodic circles, so that nothing really new ever happened.' This is precisely the idea of time underlying Hindu mythology and life. The history of the universe in its periodic passage form evolution to dissolution is conceived as biological process of gradual and relentless deterioration, disintegration, and decay. Only after everything has run after everything has run its course into total annihilation and been then re0incubated in the boundlessness of the timeless comic night, does the universe reappear in perfection, pristine, beautiful, and reborn. Whereupon, immediately, with the first tick of time, the irreversible process begins anew. The perfection of life, the human capacity to apprehend and assimilate ideals of highest saintliness and selfless purity ... is in a continuous decline. And during the process the strangest histories take place; yet nothing that has not, in the endless wheelings of the eons, happened many, many times before." Id. at 20. "The aim of the doctrines of Hindu philosophy and of the training in yoga practice is to transcend the limits of individualized consciousness. The mythical tales are meant to convey the wisdom of the philosophers and to exhibit in a popular, pictorial form the experiences or result of yoga." Id. at 39 (italics added). "The rank and role of Brahma is entrusted to a perfect yogi, in full control over himself and the powers of the universe. Whenever a human being, purified through fervent austerities, and through initiation spiritually reborn into sacred wisdom, achieves supreme enlightenment and becomes the highest of all yogis, he is recognized in his full dignity by the Supreme Being. When the universe again evolves, the later processes of creation are committed to his charge." Id. at 51-52.).
Heinrich Zimmer, Philosophies of India (Bollingen Series XXVI) edited by Joseph Campbell (Princeton: Princeton U. Press, 1951, 1969) ("One cannot but feel that such a sublime flight as India's into the transcendental realm would never have been attempted had the conditions of life been the least bit less hopeless. Release (moksa) can become the main preoccupation of thought only when what binds human beings to their secular normal existences affords absolutely no hope--represents only duties, burdens, and obligations, proposing no promising tasks or aims that stimulate and justify mature ambitious on the plane of earth. India's propensity for transcendental pursuit and the misery of India's history are, most certainly, intimately related to each other; they must not be regarded separately. The ruthless philosophy of politic and the superhuman achievements on metaphysics represent the two sides of a single experience of life." Id. at 82-83. "Ahimsa, 'non-violence, non-killing,' is the first principle in the dharma of the saint and sage--the first step to the self-mastery by which the great yogis lift themselves out of the range of normal human action. They attain through it to such a state of power that when and if the saint steps again into the world, he is literally a superman. We have heard of this ideal also in the West; but we have yet to see a whole continent attempt to bring the principle into action, seriously, in the world--that is to say, in the world that seems to us the really serious one, the world of international affairs." Id. at 171-172. "A basic fact generally disregarded by those who 'go in' for Indian wisdom is this one of the total rejection of every last value of humanity by the Indian teachers and winners of redemption from the bondages of the world. 'Humanity' (the phenomenon of the human being, the ideal of its perfection, and the ideal of the perfected human society) was the paramount concern of Greek idealism, as it is today of Western Christianity in its modern form; but for the Indian sages and ascetics, the Mahatmas and enlightened Saviors, 'humanity' was no more than the shell to be pierced, shattered, and dismissed. For perfect non-activity, in thought, speech, and deed, is possible only when one has become dead to every concern of life: dead to pain and enjoyment as well as to every impulse to power, dead to the interests of intellectual pursuit, dead to all social and political affairs--deeply, absolutely, and immovably uninterested in one's character as a human being. The sublime and gentle final fetter, virtue, is thus itself something to be severed. It cannot be regarded as the goal, but only as the beginning of the great spiritual adventure of the 'Crossing-Maker,' a stepping place to the superhuman sphere. That sphere, moreover, is not only superhuman but even superdivine--beyond the gods, their heavens, their delights, and their cosmic powers. 'Humanity,' consequently, whether in the individual or in the collective aspect, can no longer be concern to anyone seriously striving for perfection along the way of the ultimate Indian wisdom. Humanity and its problems belong to the philosophies of life...: the philosophies of success (artha), pleasure (kama), and duty (dharma); these can be of no interest to one who has literally died to time--for whom life is death. 'Let the dead bury the dead': that is the thought. This is something that makes it very difficult for us of the modern Christian West to appreciate and assimilate the traditional message of India." Id. at 231-232. Sankhya and Yoga "are regarded in India as twins, the two aspects of a single discipline. Sankhya provides a basic theoretical exposition of human nature, enumerating and defining its elements, analyzing their manner of co-operation in the state of bondage (bandha), and describing their state of disentanglement or separation in release (moksa), while Yoga treats specifically of the dynamics of the process of the disentanglement, and outlines practical techniques for gaining release, or 'isolation-integration' (kaivalya). [] The two systems, in other words, supplement each other and conduce to the identical goal." Id. at 280.).
