But the greatest interest attaches to the line of Yadu, the eldest son of Yayâti by Devayâni. The early descendants of this line were the Haihayas, killed by Parasurâma, and the Tâlajanghas, killed by Sagar — both of the Solar Dynasty. The Mahâbhârata has given an importance to the overthrow of these early Yadu classes as a victory of the Brâhmanas over the Kshatriyas. Next to the Brâhmanas in intelligence were the Kshatriyas. They eagerly accepted the teachings of Râma, who incarnated as one of them. They knew Ísvara as higher than the Devas and the Brâhmanas. They thought they could profitably employ their time in seeking after the knowledge of Brahmân. This necessarily offended the orthodox Brâhmanas, who performed the Vedic sacrifices and had no higher ambition than to resort to Devaloka. The Kshatriyas thus represented a religious evolution, of which the Upanishads were an outcome. In time, some Brâhmanas even became disciples of Kshatriyas. Both Râma and Krishna incarnated themselves as Kshatriyas. We are to understand that by Kshatriyas, during this period of Puranic history, is meant seceders from Vedic Karma Kânda more or less. The early seceders, the Haihayas and Tâlajanghas were put down by the Brâhmana Parasurâma and by the Kshatriya King Sagar, who espoused the cause of Vedic Karma Kânda and of the Brâhmanas, represented by Rishi Aurva of this time. Parasurâma did not like any meddling with Vedic Karma Kânda by persons not perfected in wisdom. Even Râma had to respect the Vedic Rishis and had to protect them in the performance of Vedic sacrifices from the attacks of Asuras and Râkshasas. When Lord Krishna appeared on the scene, the Asuras still survived; the Vedic Rishis denied offerings to Him, Vedic Karma had a strong supporter in Jarâsandha, there was hypocrisy in the name of religion, and there were pretensions in various forms. On the other hand great improvements had been made in the proper understanding of the realities of life and of the laws of nature. Intellect overflowed in many channels of thought, and the religious nature of man found vent in all directions from atheism to religious devotion.