The style of the commentator differs in so marked a manner from that of Saṅkarâkârya, that even without the fact that the author of the commentary on the Kaushîtaki-upanishad is called Saṅkarânanda, it would have been difficult to ascribe it, as has been done by some scholars, to the famous Saṅkarâkârya. Saṅkarânandais called the teacher of Mâdhavâkârya (Hall, Index, p. 98), and the disciple of Ânandâtma Muni (Hall, Index, p. 116).
I have had the great advantage of being able to consult for the Kaushîtaki-upanishad, not only the text and commentary as edited by Professor Cowell, but also his excellent translation. If I differ from him in some points, this is but natural, considering the character of the text and the many difficulties that have still to be solved, before we can hope to arrive at a full understanding of these ancient philpsophical treatises.
V.
THE VÂGASANEYI-SAMHITÂ-UPANISHAD.
The Vâgasaneyi-samhitâ-upanishad, commonly called from its beginning, Îsâ or Îsâvâsya, forms the fortieth and concluding chapter of the Samhitâ of the White Yagur-veda. If the Samhitâs are presupposed by the Brâhmanas, at least in that form in which we possess them, then this Upanishad, being the only one that forms part of a Samhitâ, might claim a very early age. The Samhitâ of the White Yagur-veda, however, is acknowledged to be of modern origin, as compared with the Samhitâ of the Black Yagur-veda, and it would not be safe therefore to ascribe to this Upanishad a much higher antiquity than to those which have found a place in the older Brâhmanas and Aranyakas. There are differences between the text, as contained in the Yagur-veda-samhitâ, and the text of the Upanishad by itself. Those which are of some interest have been mentioned in the notes.
In some notes appended to the translation of this Upanishad I have called attention to what seems to me
