On the other hand, Śaṅkara accepts the secondary importance of yogic practices that involve a variety of meditation methods, devotional practices, ascetic austerities, moral psychology, and the development of ethical virtues and action ethics (see Sundaresan 2003 on Yoga in Śaṅkara’s method). They may function as indirect means to liberation. Śaṅkara’s ambivalence towards action is not a contradiction. He recognizes a voluntary element in any knowledge to some degree. One must create the proper