These semantic parallels are not inconsequential, but it is highly unlikely that by utilizing a Sanskrit vocabulary Kant’s philosophy is going to come through a translation at all clearly. What, for example, to do with karma? It does not appear in the Critique or in any of Kant’s other writings. The Hindu Sanskritist, however, might believe that every rational person had an idea of karma even though it might not always be explicit beyond the confines of Indian civilization, and therefore feel justified in attributing the concept to Kant implicitly, and get on with his translation and exegesis. Of course for us this will not do; it is incredible that the concept of karma played any role whatsoever in Kant’s thinking. But if this be admitted, then the employment of the other terms adumbrated above becomes suspect, for their meanings are linked intimately not only to each other, but to karma. The dharma of each of us is determined by our karma, the chains of which, speaking figuratively, we must break if we are to escape samsara for nirvana.