Don't look for an outer place of solitude; The body itself is a divine mansion (mandala ). Don't look elsewhere for the deity; The mind itself, unborn and unperishing, Is the family Buddha and guru." Siddharājñī "However much the angels examined the form of Adam, they were unable to discover the compendium of mysteries that he in truth was." Najm al-Dīn Dāya al-Rāzī Y oga, in Eliade's definition, is "the effectual techniques for gaining liberation," 1 i.e., liberation from illusion (Sansk., māyā, Tib., sgyu mal ) and the great vortices of contingent existence (Sansk., samsara ¯, Tib., 'khor-ba). It is not immediately clear how such a model might relate to Islam, a religious system articulated in terms of the radical answerability of the creature to the Creator within a framework of sacred law (Arabic, al-sharī'a). Yet insights might be gained from an heuristic suspension of the dichotomy of an Islamic paradigm of servanthood and an Indic one of liberation. Concepts of transcendental law arguably inform the Indic "liberation" traditions (whether Buddhist or Hindu), as expressed, for instance, in ideas like dharma and the inexorable mechanisms of karma; equally, a concept of liberation informs the Islamic legal paradigm, as expressed, for instance, in the deep concern of Islamic ethics with personal and societal salvation (Arabic, najāt) -an individual and collective transfer to Paradise. In addition to framing yoga as a project of emancipation, Eliade defines it above in terms of methods or "effectual techniques," and a yogic reading of Islam in such terms seems similarly fertile. Islam's nomocratic model is not unrelated to karma-yoga, the yogic methodology based on righteous activity. Moreover, the Islamic nomos -the revealed codes of the Sharī'a -itself emerges from the (so to speak) "yogic" praxis of the Prophet, such as his methods of prayer, fasting, vigil, seclusion, and his entry into visionary states. The law assumes these elements to the extent that they formed the Y -S OGIC UFI ¯¯Homologies
