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 best who have attempted to give complete translations of these ancient texts. It will be seen that my translation differs sometimes very considerably from those of my predecessors. Though I have but seldom entered into any controversy with them, they may rest assured that I have not deviated from them without careful reflection.

This Upanishad is best known by the name of Kena-upanishad, from its first word. The name of brâhmî-upanishad (IV, 7) can hardly be considered as a title. It means "the teaching of Brahman" and is used with reference to other Upanishads also. Sahkara, in his commentary, tells us that this Upanishad forms the ninth adhyâya of a Brâhmana, or, if we take his words quite literally, he says, "the beginning of the ninth adhyâya is "the Upanishad beginning with the words Keneshitam, and treating of the Highest Brahman has to be taught." In the eight preceeding adhyâyas, he tells us, all the sacred rites or sacrifices had been fully explained, and likewise the meditations (upâsana) on the prâna (vital breath) which belongs to all these sacrifices, and those meditations also which have reference to the fivefold and sevenfold Sâmans. After that followed Gâyatra-sâman and the Vamsa, the genealogical list. All this would naturally form the subject of a Sâma-veda-brâhmana, and we find portions corresponding to the description given by Sankara in the Khândogya-upanishad, e.g. the fivefold Sâman, II, 2; the sevenfold Sâman, II, 8; the Gâyatra-sâman, III, 12, 1. Ânandagñâna tells us that our Upanishad belonged to the Sâkhâ of the Talavakâras. All this had formerly to be taken on trust, because no Brâhmana was known containing the Upanishad. Dr. Burnell, however, has lately discovered a Brâhmana of the Sâma-veda which comes very near the description given by Sankara. In a letter dated Tanjore, 8th Dec. 1878, he