the good. Below gods and demons
were men themselves.

In this three-tiered universe, transmigration of souls was still the basic
fact but methods of obtaining release were now much clearer. A man was
born, died and then was born again. If he acted well, did his duty and
worked ceaselessly for good, he followed what was known as the path of
_dharma_ or righteousness. This ensured that at each succeeding birth he
would start a stage more favourably off than in his previous existence
till, by sheer goodness of character, he qualified for admission to
Indra's heaven and might even be accounted a god. The achievement of this
status, however, did not complete his cycle, for the ultimate goal still
remained. This was the same as in earlier centuries--release from living
by union with or absorption into the supreme Spirit; and only when the
individual soul had reached this stage was the cycle of birth and re-birth
completed. The reverse of this process was illustrated by the fate of
demons. If a man lapsed from right living, his second state was always
worse than his first. He might then be born in humble surroundings or if
his crimes were sufficiently great, he became a demon. As such, his
capacity for evil was greatly increased and his chances of ultimate
salvation correspondingly worsened. Yet even for demons, the ultimate goal
was the same--release from living and blissful identification with the
Supreme.

_Dharma_ alone, however, could not directly achieve this end. This could
be done by the path of _yoga_ or self-discipline--a path which involved
penances, meditation and asceticism. By ridding his mind of all desires
and attachments, by concentrating on pure abstractions, the ascetic
'obtained insight which no words could express. Gradually plumbing the
cosmic mystery, his soul entered realms far beyond the comparatively
tawdry heavens where the great gods dwelt in light and splendour. Going
"from darkness to darkness deeper yet," he solved the mystery beyond all
mysteries; he understood, fully and finally, the nature of the universe
and of himself and he reached a realm of truth and bliss, beyond birth and
death. And with this transcendent knowledge came another realization--he
was completely, utterly, free. He had found ultimate salvation, the final
triumph of the soul.'[5] Such a complete identification with the supreme
Spirit, however, was not easily come by and often many existences were
required before the yogi co