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By D. M. Bose, S.N. Sen, B. V. Subbarayappa

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The MUlJrlaka and the PraSna Upani$ads are offshoots of the Atharvaveda. The six of the above-mentioned Upani~ads, viz. Q, The Katha, the Svetasvatara, the MahiinarliyafJa, the l$a, the Mu~{iaka and the PraJna which also contain the Vedanta doctrine are in all probability pre-Buddhistic. The Maitrtiya1;li Upani$ad in which the Vedie prose is no longer traceable is of a much later date and possibly post-Buddhistic. Besides the Upan#ads mentioned above, some 200 texts bearing the title of this class and attributed to one or the other of the Vedie schools tI Wintcmitz, I, pte I, p.

D. 600) who wrote the Brhati and by Kumarila (c. D. d. For the history of science, the Mimal)1sakas hold an important position through their interpretation of sound and its propagation, which is different from that of the Vaise~ikas. The SatrJkhya The term slirnkhya which first appears in the Svetlisvatara Upani~ad literally means that which concerns the number and appropriately so inasmuch as it frequently resorts to enumeration, categorization and hierarchical classification. , as opposed to practice implied in the Yoga.

Ini is often criticized for inaccuracies. Pataiijali's MohlibhlJ$ya (c. ) is not only a grand commentary on the A$llidhyayi, but contains refutations of Katyayana's views and additional matters based on the works of other grammarians to which no doubt he had access. These grammatical works and expositions are a veritable source of information of many scientific and technical subjects as will be seen in the various chapters of the book. Yaska's Nirukta is derived from the ancient nighanlavas, that is lexicographical works containing Vedic terms.

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