VI. Final o of atho produces elision of initial ă. For instance:
III, 2, atho 'bhibhûtatvât. (Comm. Sandhis khândasah.) Various reading, ato 'bhibhûtatvât.
VI, i, so antar is explained as sa u.
VII. Other irregularities:
VI, 7, âpo pyâyanât, explained by pyâyanât and âpyâyanât. Might it be, âpo 'py ayanât?
VI, 7, âtmano tmâ netâ.
II, 6, so tmânam abhidhyâtvâ.
VI, 35, dvidharmondham for dvidharmândham. (Comm. khândasa.)
VI, 35, tegasendham, i.e. tegasâ-iddhan. (In explaining other irregular compounds, too, as in I, 4, the commentator has recourse to a khândasa or prâmâdika licence.)
VI, 1, hiranyavasthât for hiranyâvasthât. Here the dropping of a in avasthât is explained by a reference to Bhâguri (vashti Bhâgurir allopam avâpyor upasargayoh). See Vopadeva III, 171.
VIII. Vislishtapâtha:
VII, 2, brahmadhîyâlambana. (Comm. vislishtapâthas khândasah.)
VI, 35, apyay aṅkurâ for apy aṅkurâ. (Comm. yakârah pramâdapathitah.)
On the contrary VI, 35, vlîyânte for vilîyante.
If on the grounds which we have hitherto examined there seems good reason to ascribe the Maitrâyana-brâhmana-upanishad to an early rather than to a late period, possibly to an ante-Pâninean period, we shall hardly be persuaded to change this opinion on account of supposed references to Vaishnava or to Bauddha doctrines which some scholars
have tried to discover in it.
As to the worship of Vishnu, as one of the many manifestations of the Highest Spirit, we have seen it alluded to in other Upanishads, and we know from the Brâhmanas that the name of Vishnu was connected with many of the earliest Vedic sacrifices.
