II. The Talavakara-Upanishad
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. Sankara, 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, I.
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 writes:
It appears to me that you would be glad to know the following about the Kena-upanishad, as it occurs in my MS. of the Talavakâra-brâhmana.
The last book but one of this Brâhmana is termed Upanishad-brâhmana. It consists of 145 khandas treating of the Gâyatra-sâman, and the 134th is a Vamsa. The Kena-upanishad comprises the 135-145 khandas, or the tenth anuvâka of a chapter. The 139th section begins: âsâ vâ idam agra âsit, &c.
My MS. of the Talavakâra-brâhmana agrees, as regards the contents, exactly with what Sankara says, but not in the,divisions. He says that the Kena-upanishad begins the ninth adhyâya, but that is not so in my MS. Neither the beginning nor the end of this Upanishad is noticed particularly.
The last book of this Brâhmana is the Arsheya-brâhmana, which I printed last February.
Among the teachers quoted in the Brâhmana I have noticed both Tândya and Sâtyâyani. I should not be surprised to find in it the difficult quotations which are incorrectly given in the MSS. of Sâyana's commentary on the Rig-veda. The story of Apâlâ, quoted by Slyana in his commentary on the Rig-veda, VIII, 80, as from the Sâtyâyanaka, is found word for word, except some trivial var. lectiones, in sections 220-221 of the Agnishtoma book of the Talavakâra-brâhmana. The Sâtyâyanins seem to be closely connected with the Talavakâra-sâkhâ.
From a communication made by Dr. Burnell to the Academy (1 Feb. 79), I gather that this Talavakâra-brâhmana is called by those who study it Gaiminîya-brâhmana, after the Sâkhâ of the Sâma-veda which they follow. The account given in the Academy differs on some particulars slightly from that given in Dr. Burnell's letter to me. He writes: “The largest part of the Brâhmana treats of the sacrifices and the Sâmans used at them. The first chapter is on the Agnihotra, and the Agnishtoma and other rites follow at great length. Then comes a book termed Upanishad-brâhmana. This contains 145 sections in four chapters. It begins with speculations on the Gâyatra-sâman, followed by a Vamsa; next, some similar matter and another Vamsa. Then (§§135-138) comes the Kenaupanishad (Talavakâra). The last book is the Ârsheya. The Upanishad forms the tenth anuvâka of the fourth chapter, not the beginning of a ninth chapter, as Sankara remarks.”
The Kena-upanishad has been frequently published and translated. It forms part of Dârâ Shukoh's Persian, and Anquetil Duperron's Latin translations. It was several times published in English by Rammohun Roy (Translations of Several Principal Books, Passages, and Texts of the Veda, London, 1832, p. 41), in German by Windischmann, Poley, and others. It has been more or less fully discussed by Colebrooke, Windischmann, Poley, Weber, Röer, Gough, and Regnaud in the books mentioned before,
Besides the text of this Upanishad contained in the Brâhmana of the Sâma-veda, there is another text, slightly differing, belonging to the Atharva-veda, and there are commentaries on both texts (Colebrooke, Misc. Essays, 1873, II, p. 80).
 See before, p. lxxxiii.