[62] A little digression here. It has frequently been affirmed of the ethics of Mahâyânism that as it has a nihilistic tendency its morality turns towards asceticism ignoring the significance of the sentiment and instinct. It is true that Mahâyânism perfectly agrees with Vedantism when the latter declares: “If the killer thinks that he kills, if the killed thinks that he is killed, they do not understand; for this one does not kill, nor is that one killed.” (_The Katopanishad_, II 19.) This belief in non-action (Laotzean _Wu Wei_) apparently denies the existence of a world of relativity, but he will be a superficial critic who will stop short at this absolute aspect of Mahâyâna philosophy and refuses to consider its practical side. As we have seen above, Buddhists do not conceive the evolution of the Manovijñâna as a fault on the part of the cosmic mind, nor do they think the assertion of Ignorance altogether wrong and morally evil. Therefore, Mahâyânism does not deny the claim of reality to the world of the senses, though of course relatively, and not absolutely. Again, “Tat tvam asi” (thou art it) or “I am the Buddha”--this assertion, though arrogant it may seem to some, is perfectly justifiable in the realm of absolute identity, where the serene light of Suchness alone pervades. But when we descend on earth and commingle in the hurly-burly of our practical, dualistic life, we cannot help suffering from its mundane limitations. We hunger, we thirst, we grieve at the loss of the dearest, we feel remorse over errors committed. Mahâyânism does not teach the annihilation of those human passions and feelings. There was once a recluse-philosopher, who was considered by the villagers to have completely vanquished all natural desires and human ambitions. They almost worshipped him and thought him to be superhuman. One day early in Winter, a devotee approached him and reverentially inquired after his health. The sage at once responded in verse: “A hermit truly I am, world-renounced; Yet when the ground is white with snow, A chill goes through me and I shiver.” A false conception of religious saintliness as cherished by so many pious-hearted, but withal ignorant, minds, has led them into some of the grossest superstitions, whose curse is still lingering even among us. Our earthly life has so many limitations and tribulations. The ills that the flesh is heir to must be relieved by some material, scientific methods. [63] That the Buddhist Ignorance corresponds to the Sâmkhya Prakṛti can be seen also from the fact that some Samkhya commentators give to Prakṛti as its synonyms such terms as _çâkti_ (energy) which reminds of karma or sankâra, _tamas_ (darkness), _mâyâ_, and even the very word _avidyâ_ (ignorance)