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they aspired to the position acquired by them. The foremost of these
Kshatriyas were the Haihayas and Talajanghas. But they were
defeated by Farashurama, who re-established the supremacy of the
Brahmanas.
But a silent revolution was going on, in which the Kshatriyas
and Brahmanas equally took part. King Janaka and Rishi Yajna-
valkya gave the finishing stroke to the Upanishad movement, and side
by side with Karma Kanda grew up the Jnana Kanda of the Vedas.
Rama brought the two divisions of the Vedas into closer union, as he
was himself the resting place of both. And as Vishnu himself, He
became the object of Upasana. The three Paths appeared, that of
Karma, Bhakti and Jnana. Vedic Sacrifices held their own, and a
school grew up which accepted these as the highest Karma which
man could perform. Another school, following the very old teachings
of Kapila, dissected the transformable parts in man and discriminated
the same from the non-transformable. A sister school followed up the
teaching with practices in conformity to these, and taught how to
concentrate the mind on the discriminated AtmS. Another school
confined itself to the properties of matter and mind, soul and over-
soul, and remained wonder-struck at the superior properties that
divided Jiva from fshvara. Schools of independent thought grew up.
Each school had its followers. There were differences and dissen-
sions. There was disunion, self-sufficiency, pride, envy, jealousy and
other evil traits of human character that thinks too much of itself.
Every one followed his own faith and hated the follower of other faiths.
This was the cycle of Shishup ??la and Danlavakta.
Jarasandha performed Vedic sacrifices, and he put in chains the
Vaishnava kings. There were those who believed in the existence of
two primary causes, (Dvivid}. Men, like the king of Kashi, prided
themselves on mock wisdom. Religious faiths existed in all possible
shades, and their difference was accentuated by dogmatism and mutual
jealousy. " The Vedas are different, the Smritis are different. He is not
a Muni, who has not some distinctive opinion of his own." This well-
known verse related strictly to the period of which we are now
speaking. Shishupala had respect for the Munis. He was essen-
tially a man of the period.
Sri Krishna taught harmony. He gave the essence of all re-
ligions, the eternal truths that formed the ground work of all faiths.
He proclaimed in the clearest language possible the One underlying the
Many, the eternal Brahman as forming the essence of Jiva and Ishvara.
He particularly emphasised the relations of man, fshvara and the uni-
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