^52:1 The curious coincidence between Krishna Devakiputra, here mentioned as a pupil of Ghora Angirasa, and the famous Krishna, the son of Devaki, was first pointed out by Colebrooke, Miscell. Essays, II, 177. Whether it is more than a coincidence, is difficult to say. Certainly we can build no other conclusions on it than those indicated by Colebrooke, that new fables may have been constructed elevating this personage to the rank of a god. We know absolutely nothing of the old Krishna Devakiputra except his having been a pupil of Ghora Angirasa, nor does there seem to have been any attempt made by later Brahmans to connect their divine Krishna, the son of Vasudeva, with the Krishna Devakiputra of our Upanishad. This is all the more remarkable because the author of the Sandilya-sutras, for instance, who is very anxious to find a srauta authority for the worship of Krishna Vasudeva as the supreme deity, had to be satisfied with quoting such modern compilations as the Narayanopanishad, Atharvasiras, VI, 9, brahmanyo devakiputro, brahmanyo madhusudanah (see Sandilya-sutras, ed. Ballantyne, p. 36, translated by Cowell, p. 51), without venturing to refer to the Krishna Devakiputra of the Khandogya-upanishad. The occurrence of such names as Krishna, Vasudeva, Madhusudanah stamps Upanishads, like the Atmabodha-upanishad, as modern (Colebrooke, Essays, 1, 101), and the same remark applies, as Weber has shown, to the Gopalatapani-upanishad (Bibliotheca Indica, No. 183), where we actually find such names as Srikrishna Govinda, Gopiganavallabha, Devakyam gatah (p. 38), &c. Professor Weber has treated these questions very fully, but it is not quite clear to me whether he wishes to go beyond Colebrooke and to admit more than a similarity of name between the pupil of Ghora Angirasa and the friend of the Gopis.

^53:1 Let him recite these three verses.

^53:2 Both these verses had to be translated here according to their scholastic interpretation, but they had originally a totally different meaning. Even the text was altered, diva being changed to divi, svah to sve. The first is taken from a hymn addressed to Indra, who after conquering the dark clouds brings back the light of the sun. When he does that, then the people see again, as the poet says, the daily light of the old seed (from which the sun rises) which is lighted in heaven. The other verse belongs to a hymn addressed to the sun. Its simple meaning. is: 'Seeing above the darkness (of the night) the rising light, the Sun, bright among the bright, we came towards the highest light.'