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xcviii possessed one gloss by Nârâyanendra on Sṅakara's commentary, and another by Ânandatîrtha on a different gloss for the entire Upanishad. The gloss by Nârâyanendra, however, is, so Dr. Rost informs me, the same as that of Ânandagñâna, while, so far as I can see, the gloss contained in MS. E. I. H. 2386 (also MS. Wilson 401), to which Colebrooke refers, is not a gloss by Ânandatîrtha at all, but a gloss by Visvesvaratîrtha on a commentary by Ânandatîrthabhagavatpâdâkârya, also called Pûrnapragñâkârya, who explained the whole of the Mahaitareya-upanishad from a Vaishnava point of view.

Kaushîtaki-upanishad, or, as it is more properly called, the Kaushîtaki-brâhmana-upanishad, belongs, like the Aitareya-upanishad, to the followers of the Rig-veda. It was translated into Persian under the title of Kokhenk, and has been published in the Bibliotheca Indica with Saṅka-rânada's commentary and an excellent translation by Professor Cowell.

Though it is called the Kaushîtaki-brâhmana-upanishad, it does not form part of the Kaushîtaki-brâhman in 30 adhyâyas which we possess, and we must therefore account for its name by admitting that the Âranyaka, of which it formed a portion, could be reckoned as part of the Brâhmana literature of the Rig-veda (see Aitareya-âranyaka, Introduction, p. xcii), and that hence the Upanishad might be called the Upanishad of the Brâhmana of the Kaushîtakins. From a commentary discovered by Professor Cowell it appears that the four adhyâyas of this Upanishad