 A final complaint is that the use of the term “idealism” is anachronistic or for some other reason inappropriate in its application to pre-modern India. Kochummutom’s point that the term encompasses too much is well taken. It is one thing (perhaps already stretching the meaning) to apply the term “idealism,” as R.P. Srivastava (1973) does, to modern thinkers whose views have been influenced by European idealists, such as Aurobindo, Vivekananda and Radhakrishnan. But it is anachronistic if we are to impose upon Vasubandhu the modern associations and baggage that come along with the term, which would include an advocacy of private, personal, sacred, “religious experience.” Vasubandhu may be an idealist, in a strict sense, but he is not what 20th century religious studies textbooks call a “mystic philosopher.” Vasubandhu does not, generally, appeal to his own, individual personal experience as evidence or confirmation of his positions. On the contrary, Vasubandhu repeatedly employs reasoning to cast doubts upon the apparent realities evident through perception, whether external or internal. This is, perhaps, a reason to avoid describing Vasubandhu as a “phenomenologist.” His work does not take the direct examination of “experience” as its theme, but, rather, it draws upon scripture and rational argumentation for its critiques of the available accounts of reality.