Page:A History of Indian Philosophy Vol 1.djvu/47

 IIIJ Brahmaas and the Early Upanlads 3 1 form the Taittirlya and MahanarayaJ).a, of the Ka!ha school the Ka!haka, of the MaitrayaJ).1 school the lIaitrayaI)1. The BrhadaraJ).yaka U paniad forms part of the Satapatha BrahmaJ).a of the Vajasaneyi schools. The Isa Upaniad also belongs to the latter school. But the school to which the Svetasvatara belongs cannot be traced, and has probably been lost. The presump- tion with regard to these U paniads 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 U paniads 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!. I t may not be out of place here to mention that from the frequent episodes in the U paniads in which the Brahmins are described as having gone to the Kattriyas for the highest know- ledge of philosophy, as well as from the disparateness of the U paniad teachings from that of the general doctrines of the BrahmaJ).as and from the allusions to the existence of philo- sophical speculations amongst the people in Pali works, it may be inferred that among the Kattriyas in general there existed earnest philosophic enquiries which must be regarded as having exerted an important influence in the formation of the U paniad doctrines. There is thus some probability in the supposition that though the U paniads are found directly incorporated with the BrahmaJ).as it was not the production of the growth of Brahmanic dogmas alone, but that non-Brahmanic thought as well must have either set the U paniad doctrines afoot, or have rendered fruitful assist- ance to their formulation and cultivation, though they achieved their culmination in the hands of the Brahmins. Brahmal)as and the Early U paniads. The passage of the I ndian mind from the Brahmanic to the U paniad thought is probably the most remarkable event in the . history of philosophic thought. We know that in the later Vedic hymns some monotheistic conceptions of great excellence were developed, but these differ in their nature from the absolutism of the U paniads as much as the Ptolemaic and the Copernicn 1 Garbha Upanid, Atman Upanid, PraSna Upani!?ad, etc. There were however some exceptions such as the Ma[)<;liikya, Jamla, Paii1gala, Saunaka, etc.