The kitten-and-monkey argument sounds charming and is not: it decides whether salvation is a gift or a transaction, and it broke the Srivaishnava community into Tenkalai and Vadakalai in the fourteenth century over a dispute that has since been litigated in Indian courts, repeatedly, over temple honours and the precise shape of the forehead mark. The Tenkalai position — that the soul contributes nothing, that even the act of surrender is God's doing — is close enough to Lutheran sola gratia that comparativists have made a small industry of it. What makes the dispute Hindu rather than Christian is what it does not touch: nobody in it questions karma, rebirth, or the necessity of ritual. Vallabha's pushtimarga in the west and Chaitanya's Gaudiya tradition in the east arrived at similarly grace-centred positions independently, and Kabir went further and said the whole apparatus was beside the point.