which the Brahma@nas were associated
or named. According to the divergence of the Brahma@nas of the different
S'akhas there occurred the divergences of content and the length of the
Upani@sads associated with them.]

31

form the Taittiriya and Mahanaraya@na, of the Ka@tha school
the Ka@thaka, of the Maitraya@ni school the Maitraya@ni. The
B@rhadara@nyaka Upani@sad forms part of the S'atapatha Brahma@na
of the Vajasaneyi schools. The Is'a Upani@sad also belongs to the
latter school. But the school to which the S'vetas'vatara belongs
cannot be traced, and has probably been lost. The presumption
with regard to these Upani@sads is that they represent the
enlightened views of the particular schools among which they
flourished, and under whose names they passed. A large number
of Upani@sads of a comparatively later age were attached to the
Atharva-Veda, most of which were named not according to the
Vedic schools but according to the subject-matter with which
they dealt [Footnote ref 1].

It may not be out of place here to mention that from the
frequent episodes in the Upani@sads in which the Brahmins are
described as having gone to the K@sattriyas for the highest knowledge
of philosophy, as well as from the disparateness of the
Upani@sad teachings from that of the general doctrines of the
Brahma@nas and from the allusions to the existence of philosophical
speculations amongst the people in Pali works, it may be
inferred that among the K@sattriyas in general there existed earnest
philosophic enquiries which must be regarded as having exerted
an important influence in the formation of the Upani@sad doctrines.
There is thus some probability in the supposition that though the
Upani@sads are found directly incorporated with the Brahma@nas
it was not the production of the growth of Brahmanic dogmas
alone, but that non-Brahmanic thought as well must have either
set the Upani@sad doctrines afoot, or have rendered fruitful assistance
to their formulation and cultivation, though they achieved
their culmination in the hands of the Brahmins.

Brahma@nas and the Early Upani@sads.

The passage of the Indian mind from the Brahmanic to the
Upani@sad thought is probably the most remarkable event in the
history of philosophic thought. We know that in the later Vedic
hymns some monotheistic conceptions of great excellence were
developed, but these differ in their nature from the absolutism of
the Upani@sads as much as the Ptolemaic