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For instance, the late A. E. Gough holds that
"the perusal of the Svetasvatara Upanishad will
satisfy the reader that its teaching is the same as
that of the other Upanishads-the teaching that
finds its full and legitimate expression in the
system known as the Vedanta." In India, the
authenticity of an Upanishad is not made to
rest on the determination of its
age, but on the
determination of the question whether it does, or
does not, form a part of the tradition preserved
by the Vedic Sakha (the school or succession of
teachers) to which it belongs. Whenever ques-
tions of date are raised, conflict and confusion is
known to be inevitable as scholars rarely agree;
and victory inclines almost always to the side on
which the big battalions are ranged. Questions
like these can never be determined satisfactorily
by the voice of a majority. The still small voice
behind continues to revolt aginst the decision
thus obtained, and often the whirligig of time is
known to bring its revenges.
 
Let us now take our stand on what are
universally accepted as the classical Upanishads
and consider some of the opinions expressed by
Dr. Thibaut and Colonel Jacob regarding