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
Brâhma@nas and from the allusions to the existence of philosophical
speculations amongst the people in Pâli 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 Brâhma@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.


Brâhma@nas and the Early Upani@sads.