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The number of works called "Upanisad" that are in print today is more than 200. Muktikopanisad gives a list of 108 Upanisads. Sankara (788-280 AD), the first commentator, chose only ten Upanisads to illustrate. When it comes to classification, different researchers have used different methods. Some have relied on them chronologically, assuming that Brhadaranyaka, Chandogya and Taittirya were older than the Kathas. Others have classified them according to the form of language, such as the Upanisads in prose or poetry. Such classification methods do not help us much in their study. Most of the Upanisads, apart from the ten selected by Sankara, belong to a later period in our history and were written to spread cults and groups. The name "Upanisad" was properly added to them to gain respect, acceptance and authority in orthodox circles or among followers. However, it must be admitted that these Upanisads, though sectarian, also contributed a lot in popularizing religion and ethics and supporting the Vedantic spirit among the people. By definition, the Upanisad is an esoteric work, obscure in its nature and spirit. The language is ancient. Many of these ideas, associated with the sacrificial religion of the Samhitas and Brahmanas, are unintelligible, as far as we have been for thousands of years, from the rituals or ideas that a. Therefore, it is impossible to understand them, let alone have a unified opinion about them, without an authoritative and reliable explanation. Sankara was the first and foremost person to speak about them. The bhasyas or commentaries composed of tikas or glosses by Anandagiri (13 th century) are valuable source books for unlocking the wisdom of the Upanisads. Ramanuja did not comment on any of the Upanisads although he tried to promote some of their ideas in his Vedarthasamgraha. Ranga- 30

ramanuja (AD 1600) supplemented the work with commentaries on the ancient Upanisads of which some scholars such as Raghavendra Tirtha (AD 1595-1671) wrote glosses. Some commentators have chosen to write only on certain Upanisads. Isavasyopanisad has attracted the attention of many scholars like Brahmananda Sarasvati, Sankarananda (14 th century), Uvatarya (11 th century) and Vedantadesika (1268-1370 AD) who did not choose to talk about other Upanisads. Raghavendra Tirtha mentions Isa, Kena, Katha, Prasna, Mndaka and Mandukya following the Madhava commentary. It is somewhat difficult to arrive at the exact number of Upanisads because if all Sanskrit works claiming to present secret teachings were to be classified as Upanisads, the number would be infinite, almost are 250 texts that call themselves Upanisads, including all the Upanisads (secret teachings). At that time which was written during the time of Akbar and christopanisad, which was placed when the Christian community arose or underground, but it seems that most of them do it as a way to support themselves they have a respected literary or religious tradition. The work Muktikopanisad and other ancient South Indian works mentioned about 108 different Upanisads in the calculation that became the object of this product list using the method of thematic and textual criticism history, 20 th century scholars separated 123 true Upanisads. This work can be broadly divided into two categories. Vedic Upanisads and Letter Upanisads. The Vedic Upanisads Virtually all Vedic and most sectarian tradition recognize ten to eighteen Upanisads as revealed authoritative scrip true (srti). Furthermore, all of the more important traditional theologians and 31

recognized the central works, and have written extensive commentaries or them. For these reasons, the Vedic Upanisads have also been called the major or principal Upanisads. They may be divided into three historical and textual groups. 1. 2. 3. The earliest Upanisads (Brhadarnyaka, Chandogya, Taittiriya, Aitareya and Kaustaki Upanisads and the prose parts of the Kenopanisad) predate the rise of Buddhism in the six century BCE. The Brhadarnyaka and the Chandogya being the earliest and the kenopanisad being the latest. All are explicitly aligned with one or another of the various sakhas, or 'school' of Vedic interpretation and are composed in a prose that closely resembles Vedic Sanskrit. The second group of Upanisads are (Prasna, Maitri, Jabala, Pingala and Mandukya return to prose form but in a language that resembles classical Sanskrit much more than Vedic Sanskrit. The Aitareya and Kausitaki Upanisads belong to the Rgveda. The Katha, Maitri, Taittriya and Svetasvatara Upanisads are attached to Krsnayajurveda, while the Brahadaranyaka, Isa and Pingala Upanisads are aligned with the Suklayajurveda. The Chandogya and Kenopanisads belong to the Samveda, and finally the Mundaka, Prasna and Jabala Upanisads form a part of the conclusion of the Atharveda. The later Upanisads To this list, of principal Vedic Upanisads most authorities would add a large number of less known and for the most part, medieval works which may be classified as the latter Upanisads. 32

Most are in prose from and are composed almost entirely in classical Sanskrit. The number of the letter Upanisads is too large to list all of them here only the most important or representative one's will be mentioned . Vedanta Upanisads These works which include the muktika panda, garb, atman, pranagnihotra, adhyatman and Brahma as well as perhaps two down other Upanisads, fairly (consistently maintain the general doctrine present by the Vedic Upanisads. Yoga Upanisads These texts arose out of a more specifically ascetic context then did many of the Vedic and Vedanta Upanisads, and reflect the influence of Yoga ideologies and practices within Upanisads circles. This group includes the Yogakundalini, Nadabindhu, Sandilya, Yogatattva, Tejabindu, Hamsa, Amrtabindu, Dhyanabindhu and Varaha Upanisads. Sanyasa Upanisads These works tend to extol the life of the wondering ascetics search for release from the cycle of rebirth and teach ways in which such release may be obtained. They include the Naradaparivrajaka, Bhiksuka, Pramahamsa, Asrama and Sanyasa Upanisads. Mantra Upanisads These teachings center on esoteric interpretations of specific sounds and syllable and place those interpretation into yogic as well 33

as Saiva, Vaisnava and Durga therstic contexts. Typical of such works would be the Tarrasa, Kalisantana and Narayana Upanisad. Saiva Upanisads The ealiest Saiva Upanisad might will be said to be the Vedic Svetasvatara Upanisad which praised the role of Rudra in the religious gust. Vaisnava Upanisads These texts tend to interpret the various incarnation of God Visnu as representative forms of atman. Some Vaisnava traditions look to the Isopanisad as the Vedic antecedent to or oldest sectarian representative of this Upanisads. Upanisads the source of Indian Philosophy:The Upanisads are rightly regarded as the fountain head of all Indian Philosophy bloom field remarks there is no important from of Hindu thought heterodox Buddhism included which is not rooted the Upanisads Dr. S.Radhakrsna says "later system of philosophy display an almost pathetic anxiety to accommodate their doctrines to the views of the Upanisads even if they cannot father them all on them." 鉃� Prof. R.D.Ranade says- The Upanisads constitute that lofty eminence of philosophy which form its various sides gives birth to rivulets of thoughts, which as they progress onwards towards the sea of life, gather strength by the inflow of innumerable tributaries of speculation which intermittently join these rivulets, so as to mark a huge expanse of waters at the place where they meet the ocean of life. The Bramhasutra claims to be an aphoristic summary of the Upanisads. 34

The Gita is the milk milked out of the Upanisad cows and particularly influenced by the katha and the Isa. 鉃� The is various Acharyas of Vedanta like Sankar, Ramanuja, Nimbarka, Madhva and vallabha have always regarded the Upanisads as the sacred texts and have interpreted them so as to make them suit their theories. 鉃� The heterodox Jainism has taken its idealism and its doctrine of karma form the Upanisads. 鉃� The Heterodox Buddhism derives its idealism monism absolutism, the theory of momentaryness of all worldly things, the theory of karma, the distinction between the empirical and the theory that ignorance is the root cause of this cycle of birth and death and that nirvana can be attained by right knowledge alone, from the Upanisads. Samkhya derives from them the doctrine of Prakrti (from sveta svetara) the theory of the three gunas (from the three colours in the Chandogya), the doctrine of Purusa the relation of mind, intellect and soul (from katha), the doctrine of linga -sarira from prasna) Yoga is rooted in shvetash vatarakatha speaks of Dharana and mundaka speaks of the soul as more on looker. Isa preaches the combination of karma, Vedanta takes up jnana, and same writers take up the combination itself. The Vedanta Philosophy:The term "Vedanta" derived from root Vid. This means to Know. It is source of all knowledge and source book of all types of dharma. 35

The word "Vedanta" literally means "the end portion of the Vedas?" The genith of Vedic is Vedanta its foundation is considered as "Brahmasatya jagatmithya" "Vedanta" is a source of knowledge for "Brahman". We can achieve Brahmavidya through Vedanta. The Brahmavidya enlighte everyone in many aspects through this Brahmavidya ignorance is destroyed. Brahmavidya is only one source through which one can achieve supreme knowledge, According to Sankaracarya. "Brahmasatya jagatmithya" of the various branches of the Vedanta school, Sankara's Advaitavedanta is a through going monistic interpretation of the Upanisads, Reality said Sankara must be one without a second and that are reality he called Brahma. According to Sankara only "Brahma Satyam" and Brahma alone is real. He says Brahman is attributing less (nirguna). He said that Brahma is always one is without any distinctions. Brahma is consisting of sat and existence: It is cited consciousness and it is ananda or bliss. Sankara define Brahman as nirakar or nirguna. It means Brahman is formless. It is free from negation, mutation & limitation. It is infinite without any beginning or end. Brahman is ananda and ananta. Vedanta philosophy is also developed by Ramanuja according to Ramanuja "Brahman is the supreme person or purusottama. Ramanuja defined Brahma as "Saguna" there are also other founder like Madhava, Vallabad, and Nimbarka by whom Vedanta philosophy was developed. 36