u
(B@rh. II. i), S'vetaketu and Pravaha@na Jaibali (Cha. V. 3 and B@rh.
VI. 2) and Aru@ni and As'vapati Kaikeya (Cha. V. 11) Garbe thinks
"that it can be proven that the Brahman's profoundest wisdom, the
doctrine of All-one, which has exercised an unmistakable influence
on the intellectual life even of our time, did not have its origin
in the circle of Brahmans at all [Footnote ref 2]" and that "it took
its rise in the ranks of the warrior caste [Footnote ref 3]." This
if true would of course lead the development of the Upani@sads away
from the influence of the Veda, Brahma@nas and the Ara@nyakas. But do
the facts prove this? Let us briefly examine the evidences that Garbe
himself

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[Footnote 1: Muir's _Sanskrit Texts_, vol. v. pp. 368, 371.]

[Footnote 2: Garbe's article, "_Hindu Monism_," p. 68.]

[Footnote 3: _Ibid._ p. 78.

34

self has produced. In the story of Balaki Gargya and Ajatas'atru
(B@rh. II. 1) referred to by him, Balaki Gargya is a boastful man
who wants to teach the K@sattriya Ajatas'atru the true Brahman,
but fails and then wants it to be taught by him. To this
Ajatas'atru replies (following Garbe's own translation) "it is
contrary to the natural order that a Brahman receive instruction
from a warrior and expect the latter to declare the Brahman to
him [Footnote ref l]." Does this not imply that in the natural order of
things a Brahmin always taught the knowledge of Brahman to the
K@sattriyas, and that it was unusual to find a Brahmin asking a
K@sattriya about the true knowledge of Brahman? At the beginning
of the conversation, Ajatas'atru had promised to pay Balaki one
thousand coins if he could tell him about Brahman, since all people
used to run to Janaka to speak about Brahman [Footnote ref 2]. The
second story of S'vetaketu and Pravaha@na Jaibali seems to be fairly
conclusive with regard to the fact that the transmigration doctrines,
the way of the gods (_devayana_) and the way of the fathers
(_pit@ryana_) had originated among the K@sattriyas, but it is without
any relevancy with regard to the origin of the superior knowledge
of Brahman as the true self.

The third story of Aru@ni and As'vapati Kaikeya (Cha. V. 11)
is hardly more convincing, for here five Brahmins wishing to
know what the Brahman and the self were, went to Uddalaka
Aru@ni; but as he did not know sufficiently about it he accompanied
them to the K@sattriy