philosophical position seems to me to be a matter of great interest.
This change of the mind from the objective to the subjective does
not carry with it in the Upani@sads any elaborate philosophical
discussions, or subtle analysis of mind. It comes there as a matter
of direct perception, and the conviction with which the truth has
been grasped cannot fail to impress the readers. That out of the
apparently meaningless speculations of the Brâhma@nas this doctrine
could have developed, might indeed appear to be too improbable
to be believed.

On the strength of the stories of Bâlâki Ga'rgya and Ajâtas'atru
(B@rh. II. i), S'vetaketu and Pravâha@na Jaibali (Châ. V. 3 and B@rh.
VI. 2) and Âru@ni and As'vapati Kaikeya (Châ. 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, Brâhma@nas and the Âra@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.