transmitted orally, the Upanishads are called Srutis, "what is
heard." The term was also used in the sense of revealed, the
Upanishads being regarded as direct revelations of God; while the
Smritis, minor Scriptures "recorded through memory," were
traditional works of purely human origin. It is a significant
fact that nowhere in the Upanishads is mention made of any author
or recorder.

No date for the origin of the Upanishads can be fixed, because
the written text does not limit their antiquity. The word Sruti
makes that clear to us. The teaching probably existed ages before
it was set down in any written form. The text itself bears
evidence of this, because not infrequently in a dialogue between
teacher and disciple the teacher quotes from earlier Scriptures
now unknown to us. As Professor Max Mller states in his lectures
on the Vedanta Philosophy: "One feels certain that behind all
these lightning-flashes of religious and philosophic thought
there is a distant past, a dark background of which we shall
never know the beginning." Some scholars place the Vedic period
as far back as 4000 or 5000 B.C.; others from 2000 to 1400 B.C.
But even the most conservative admit that it antedates, by
several centuries at least, the Buddhistic period which begins in
the sixth century B.C.

The value of the Upanishads, however, does not rest upon their
antiquity, but upon the vital message they contain for all times
and all peoples. There is nothing peculiarly racial or local in
them. The ennobling lessons of these Scriptures are as practical
for the modern world as they were for the Indo-Aryans of the
earliest Vedic age. Their teachings are summed up in two