in the notes. The MS., though carefully written, is not free from the ordinary blunders. At first one feels inclined to attribute some importance to every peculiarity of a new MS., but very soon one finds out that what seems peculiar, is in reality carelessness. Thus Ait. Âr. III, 1, 5, 2, the Kashmir MS. has pûrvam aksharam rûpam, instead of what alone can be right, pûrvarûpam. Instead of pragyâ pasubhih it writes repeatedly pragaya pasubhih, which is impossible. In III, 2, 2, it leaves out again and again manomaya between khandomaya and vâṅmaya; but that this is a mere accident we learn later on, where in the same sentence manomayo is found in its right place. Such cases reduce this MS. to its'proper level, and make us look with suspicion on any accidental variations, such as I have noticed in my translation.
The additional paragraph, noticed by Dr. Bühler, is very indistinct, and contains, so far as I am able to find out, sânti verses only.
I have no doubt that the discovery of new MSS. of the Upanishads and their commentaries will throw new light on the very numerous difficulties with which a translator of the Upanishads, particularly in attempting a complete and faithful translation, has at present to grapple. Some of the difficulties, which existed thirty years ago, have been removed since by the general progress of Vedic scholarship, and by the editions of texts and commentaries and translations of Upanishads, many of which were known at that time in manuscript only. But I fully agree with M. Regnaud as to the difficultés considérables que les meilleures traductions laissent subsister, and which can be solved only by a continued study of the Upanishads, the Âranyakas, the Brâhmanas, and the Vedânta-sûtras.
Meaning of the word Upanishad.
How Upanishad became the recognised name of the philosophical treatises contained in the Veda is difficult to explain. Most European scholars are agreed in deriving
