There was, however, more than one “school of thought” among the Brahmans. The sages who memorized and repeated the older Upanishads, and composed new ones, could not have failed to pass unrecorded judgments on the superstitious practices of their ritualistic brethren. Account must also be taken of the example and teachings of the bands of wandering devotees, the Bhiksus, who neither performed penances nor offered up sacrifices, and of the influence exercised by the independent thinkers among the Kshatriyas, who regarded with disfavour the pretensions of the powerful priesthood. The elements of revolt could never have been absent during the two centuries of the Brahmanical Age. Upanishadic teachings had stirred the minds of thinking men, but they had one marked defect; they left unsatisfied the religious sense which could find no repose in a jungle of abstract thought. It was impossible, however, for the leaders of thought to return to the polytheism of the Vedic Age, or to worship deities controlled by human beings. A new and higher religion became a necessity for those who, like the Hebrew Psalmist, appear to have cried: “O Lord ... thou desirest not sacrifice, else would I give it; thou delightest not in burnt offering. The sacrifices of God are a broken spirit.” —_Psalms_, li, 16, 17. At any rate, we find that, before the Brahmanical Age had ended, the conception was becoming more prevalent of a supreme personal god, greater than Indra or Agni, and worthy of minds influenced by the _Upanishads_—a god who was the embodiment of the First Cause, an Infinite Being uncontrolled by the priesthood. One section of the people appears to have worshipped Vishnu as the Celestial incarnation of the World Soul, while another gave recognition to Shiva. In the absence of records, however, it is impossible to ascertain to what extent monotheistic ideas were developed by unorthodox teachers. The new doctrines may have degenerated, like Buddhism, as they became widespread. It is evident, however, that the priesthood were unable to ignore them, for they are referred to in their “books”.