Indian spirituality, proclaimed that the true Godhead was beyond number and count; that it had many manifestations which did not exclude or repel eac… - Ram Swarup

Pythagoras and Orphic mysteries stand very high in Greek religion and they have family likeness with Hinduism. Lecky in his History of European Morals quotes an old tradition in Greece that Pythagoras had himself come to India and learnt philosophy from the gymnosophists. It seems he believed in an "all-pervading soul" which is at least one important attribute of Hindu âtman. He believed in rebirth or transmigration; he taught and practised harmlessness or non-injury; chastity was the leading virtue of his school of thought; he taught silence; he taught that the end of man is to "become like God". Orphic mysteries taught release (lysis) from all material entanglements, which is close to moksha of the Hindus.

To the Yoga the hightest concept of God is that of a being who is free from all klesas, klesapramrishtah, but in actual practice in most cases we have God who is joined with klesas. (p. 86)

For liberation, one enters into another territory called nirvana-bhumi by the Buddhists and nirodha-bhumi by Patanjala Yoga. But between this and the previous stage there is an intermeditate ground, a no man's land. It is at the apex of samprjnata samadhi and at the beginning of asmaprajnata samadhi. ... Here by sustained practice of the Yoga of discrimination or viveka-khyati, which separates the seer from the seen and the instruments of seeing, Purusha is seen for the first time as separate from Prakriti.... When this knowledge arises, the asmita klesa is destroyed. ... But when the chitta or the buddhi knows that it merely reflects a light which belongs to someone othere than iteself, the spiritual man is born. The asmita klesa, known as the heart-knot in the Upanishads is destroyed.... But what we have called the intermediate no man's land above has a rough and ready sort of Buddhist analogue in its eighth samapatti: naivasamjna nasmajna, neither knowing nor unknowing. It means the samsara has ended but the nirvana has not begun; the mind has ended but the Self has not begun. What is called asamjna here is called asamprjnata in Patanjala Yoga.(p. 83 ff)