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[Footnote 1: This is what is called the difference of fitness
(_adhikâribheda_). Those who perform the sacrifices are not fit to
hear the Upani@sads and those who are fit to hear the Upani@sads
have no longer any necessity to perform the sacrificial duties.]

[Footnote 2: When the Sa@mhitâ texts had become substantially fixed,
they were committed to memory in different parts of the country and
transmitted from teacher to pupil along with directions for the
practical performance of sacrificial duties. The latter formed the
matter of prose compositions, the Brâhma@nas. These however were
gradually liable to diverse kinds of modifications according to the
special tendencies and needs of the people among which they were recited.
Thus after a time there occurred a great divergence in the readings of
the texts of the Brâhma@nas even of the same Veda among different people.
These different schools were known by the name of particular S'âkhâs
(e.g. Aitareya, Kau@sîtaki) with which the Brâhma@nas were associated
or named. According to the divergence of the Brâhma@nas of the different
S'âkhâs there occurred the divergences of content and the length of the
Upani@sads associated with them.]

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form the Taittirîya and Mahânâraya@na, of the Ka@tha school
the Kâ@thaka, of the Maitrâya@nî school the Maitrâya@nî. The
B@rhadâra@nyaka Upani@sad forms part of the S'atapatha Brâhma@na
of the Vâjasaneyi schools. The Îs'â Upani@sad also belongs to the
latter school. But the school to which the S'vetâs'vatara belongs