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self has produced. In the story of Bâlâki Gârgya and Ajâtas'atru
(B@rh. II. 1) referred to by him, Bâlâki Gârgya is a boastful man
who wants to teach the K@sattriya Ajâtas'atru the true Brahman,
but fails and then wants it to be taught by him. To this
Ajâtas'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, Ajâtas'atru had promised to pay Bâlâki 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 Pravâha@na Jaibali seems to be fairly
conclusive with regard to the fact that the transmigration doctrines,
the way of the gods (_devayâna_) and the way of the fathers
(_pit@ryâna_) 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 Âru@ni and As'vapati Kaikeya (Châ. V. 11)
is hardly more convincing, for here five Brahmins wishing to
know what the Brahman and the self were, went to Uddâlaka
Âru@ni; but as he did not know sufficiently about it he accompanied
them to the K@sattriya king As'vapati Kaikeya who was studying
the subject. But As'vapati ends the conversation by giving them