Thus, if we think only in terms of translating into or out of our native tongue, and draw all our examples therefrom, many of the more general linguistic and conceptual difficulties attendant on the work of translation and textual exegesis elude our understanding against the Whorfian perspective. To see what is at stake, let us suppose that a South Asian philosopher wished to translate Kant’s Critique of Pure Reason into Sanskrit. At first blush it appears that there will be a fair amount of semantic overlap in the vocabularies (perhaps not entirely surprising, both German and Sanskrit being Indo-European languages). For the dual nature of the world, saṃsāra can work very well for phenomena (the world of experience), and the non-negative dimensions of nirvana can stand duty for noumenal (The world beyond, of which we cannot speak or know directly). The fits are not exact, but close.  Maya approximates Erscheinungswelt (the world of appearances), and dharma seems to embody pretty well Kant’s overarching concern with the concept of duty, especially since dharma also means and is closely bound up with ’law,’ matching Kant’s linking of duty and (moral) law.