This chapter of the Chandogya Upanishad makes a rather curious statement:
taddhaitadghor āṅgirasaḥ kṛṣṇāya
devakīputrāyoktvovācāpipāsa eva sa babhūva
prāṇasam̐śitamasīti tatraite dve ṛcau bhavataḥ ॥
Ghora Âṅgirasa, after having communicated this (view of the sacrifice) to Krishna, the son of Devăkî -- and he never thirsted again (after other knowledge)--said: 'Let a man, when his end approaches, take refuge with this Triad: "Thou art the imperishable," "Thou art the unchangeable," "Thou art the edge of Prâna."'
Now it's common knowledge that Vishnu's incarnation Krishna was the son of Vasudeva and Devaki. So my question is, is the "Krishna Devakiputra" mentioned in the Chandogya Upanishad the same as the famous incarnation of Vishnu, or is this just some bizarre coincidence?
The translator claims no Hindu work has ever noted this coincidence:
The curious coincidence between Krishna Devakîputra, here mentioned as a pupil of Ghora Âṅgirasa, and the famous Krishna, the son of Devakî, 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 Devakîputra except his having been a pupil of Ghora Âṅgirasa, 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 Devakîputra of our Upanishad. This is all the more remarkable because the author of the Sândilya-sûtras, for instance, who is very anxious to find a srauta authority for the worship of Krishna Vâsudeva as the supreme deity, had to be satisfied with quoting such modern compilations as the Nârâyanopanishad[.]
And indeed, Adi Shankaracharya's commentary on this verse doesn't point out anything noteworthy about Krishna Devakiputra:
This - Philosophy of the Sacrifice, - the sage Ghora - by name Angirasa - by Gotra - having expounded to Krishna, the son of Devaki - his disciple, said to him... Krishna, on listening to this philosophy, became thirstless... By this the text means to eulogize the Philosophy of the Sacrifice-Man as being so effective as to have relieved Krishna-Devakiputra of thirst for all other sciences.
Madhvacharya doesn't discuss who Krishna Devakiputra is in his commentary either. So did these Acharyas somehow not notice the coincidence, or did they find the fact that it referred to Krishna to be too obvious to note, or did they find it too obvious to note that they're different people?
And assuming it's the same Krishna, who is this "Ghora Angirasa" who would be Krishna's guru. Krishna had gurus like Sandipani and Garga, but I don't know of any guru of his named Ghora. In any case, this Wikipedia page says that some Jains believe that Ghora Angirasa is another name for their Tirthankara Neminatha, whom they claim Krishna studied under:
In the Chandogya Upanishads, the sage Ghora Angirasa relates the life of a man to the Soma sacrifice, and the daksina (alms) to austerity, liberality, simplicity, non-violence and truthfulness. In the process, he contributes the first recorded mention of ahimsa in the sense of non-violent behaviour. These values are common to Jainism and some claim Ghora Angirasa as a Jain sadhu instructing Krishna. The word Ghora Angirasa seems to be an epithet given to him because of the extreme austerities he undertook. It may be possible to suggest that Neminatha was his early name and when he had obtained Moksha after hard austerities, he might have been given the name of Ghora Angirasa.
But is there any basis for that in Hindu scripture? And does anyone know of any work by any Hindu Acharya or writer discussing the identity of this Krishna Devakiputra of the Chandogya Upanishad?