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The Upanisads are, however, being numbered as One hundred and eight by orientalists. Sankara the great commentator of the prasthanatraya has contributed his excellent intellect and imagination only to those ten Upanisadic pieces Isa, Kena, Katha, Prasna, Mundaka, Mandukya, Taittiriya, Aitareya, Chandogya, and Brhadaranyaka. These are collectively designated as the 'Ten major Upanisads'. They are treated as venerable texts considering their contribution in the path of enquiry to the eternal truth. Special attention has been given by the Upanisadic seers and writers to these ten pieces. The reason towards the same is nothing else that 36

they were undergone treatment in the hands of Sri Sankara. Sankara has commented only on these ten pieces. If some one else had gone through the cognition of the unquestionable scholar the same also might have been received the venerable attention of the later orientalists. Under five heads and the ten principal or major Upanisads are distributed among the vedic texts follows: 18 Rgveda Aitareyopanisad. Suklayajurveda Isavasyopanisad. Krsnayajurveda Samaveda Brhadaranyakopanisad. Kathopanisad. Taittiriyopanisad. - Kenopanisad. Chandogyopanisad. Atharvaveda Prasnopanisad. Mundakopanisad. Mandukyopanisad. There is yet another commentary available for the [Shvetashvatara-upanisad] under the patronage of Sankara. It is doubtless that the same is definitely a later product. The introductory note given in the 37

19 Anandasarma edition of this Upanisads. Substantiates that the commentary on this available piece I not the intellectual product of Sri Sankara. The points specified in the note are as follows; - The commentary of [Shvetashvatara-upanisad] is the work of an unknown author, even if at the end of the commentary it is found stated as the work of Sri Sankara. The work Sankaradigvijaya by Srimad Vidyaranya refers to the works and commentaries by Sankara in which there is no reference on [Shvetashvatara-upanisad] Bhasya. While commenting on this work; Dhanapatisuri in Dindimatika also refers to only ten major Upanisads [Ishavasya-upanisad] to Brh. Up. excluding [Shvetashvatara-upanisad] If the work [Shvetashvatara-upanisad] Bhasya had been written by Sankara, Dhanapatisuri might have attended the same also. Samkaracaryas style and depth may not be seen in the said commentary. The views lead to the conclusion that the said commentary might have been attributed to the intellect of Sankara by the commentator himself in order to get his work recognized even without his name. 38

Some other scholars were of opinion that the Nrsimhapurvatapinyupanisad is also having a commentary by Sankara. The same argument is also dismissed in the previous note. 20 There is another argument that the [Kaushitaki-brahmana-upanisad] is also having a commentary by Sankara. Maxmuller gives certain hints on this aspect and he himself dismisses the same as that of a Sankarananda and not that of Sri Sankara.21 All these things make clear that there was a tendency among contemporary scholars and successors to present their own ideas under the patronage of Sankara, considering him as the sole authority to deal with the mystic ancient Indian thought. They by all possible means elevated the immense erudition of the great teacher and even the modern thinkers continue to prevail with the same. It should further be stated that the important attributes to the ten major Upanisads is definitely due to Sankara's treatment. Considering this importance, may be, those ten pieces are noted in a particular stanza of the Muktikopanisad as: isakenakathaprasnamundamandukyatittirih | 22 aitareyam ca chandogyam brhadaranyakam tatha | 39

The text Muktikopanisad is narrated in the form of a dialogue between Hanuman and king Rama. The former like a curious student asks questions on the acquisition of kaivalyamukti. 23 i.e. detachment of the soul from matter and identification with the supreme spirit or final emancipation. The later frequently answers the questions. Meanwhile the former asks; iyam kaivalyamuktistu kenopayena sidhyati| 24 (By which means kaivalyamukti can be achieved?). Rama replies; mandukyamekamevalam mumuksunam vimuktaye | tathapyasiddham cejjnanam dasopanisadam pathah | | 25 (For those who are desirous of liberation, i.e. kaivalya, the study of only one Upanisad Mandukya will be sufficient. Even after that if the target is not achieved one should study the ten major Upanisads.) In this part of the Upanisadic narration topmost position among Upanisadic treatises has been given to Mandukya and at the same time the importance of the ten major Upanisads is also emphasized. Sri Sankara himself might have been given a high venerable position to the Mandukyopanisad because the same has received 40

special attention and consideration by Goudapadacarya; the paramaguru-the teachers teacher of Sankaracarya. (Sri Govindacarya the tutor of Sankaracarya was the disciple of Goudapadacarya). The work of Goudapada, known as, Mandukyakarika or Goudapadiya karika, is a work of identity and is venerably treated by orientalists in the path of enquiry on the Holy Spirit. The ten Upanisads have some times been called the old and genuine Upanisads. They are the classical Upanisads or the fundamental Upanisads of the Vedanta philosophy. Sri Sankara and other acaryas have written commentary on the ten major Upanisads only. Isavasyopanisad It is the only Upanisad that is found as an integral part of a samhita, so its other name is Samhitopanisad. This Upanisad enjoys a very significant place among all the available Upanisads. It belongs to the last chapter of Suklayajurvedasamhita. This Upanisad prescribes two paths, the path of Renunciation or Jnanayoga for Sannyasins and the paths of actions or Karmayoga for those who cannot renounce the world. The desirability of 41

combining karma with the worship of deity (inferior knowledge of god) and of combining worship of Hiranyagarbha with the worship of Avyaktam or unborn prakrti is mentioned in the Upanisad. This Upanisad is named as Isa or Isavasya because the opening word of the Upanisad bears that expression. Though this is one of the smallest Upanisads comprising just 18 hymns as contrasted to the Brhadaranyaka and Chandogya, it is held in high esteem as it covers succinctly the fundamental topics of Vedanta. Each verse of this Upanisad is not only cryptic but it contains technical terms with abstract meanings allowing for more than interpretation. Even the main teaching related to the nature of Reality, it give the hiding scope of the concept of creation. But this Upanisad starts with the conclusion of the concept of creation. Kenopanisad The Kenopanisad also named as Talavakara belongs to the Samaveda. It is so called because it begins with the word kena or by whom. The question raised in this Upanisad is 'By whom are all the faculties in us willed and directed?' The Kenopanisad is a small text in four parts or khandas. It deals with the nature of Brahman and knowledge of the self. The 42

first two parts are in the form of a dialogue. How can one realize Brahman by transcending mind and sense is explained here. The nature of Brahman is also dealt. The third part contains the well known Deva-yaksa samvada or the dialogue between the Devas and the Yaksas. In the fourth the method of meditation of Brahman and the fruits of meditation are explained. The most interesting feature of this Upanisad lies in the fact that it gives a subtle psychological analysis which is so suggestive that anyone who follows it closely is to sure to find himself at last lead to the very gate to the Transcendent. Kathopanisad This Upanisad appear as appendices to the four Vedas, Rg, Yajus, Sama, and Atharva. This is one of the most beautiful Upanisad in which the eternal truths are given in the form of a narrative. The narrative is taken from Taittiriya Brahmana with some variation. This Upanisad is also named as Kathakopanisad, belongs to the Taittiriyasakha of Yajurveda. It is in the form of a dialogue between Naciketas and Yama. The Kathopanisad is divided in to two parts. Each of which has three sections, these sections are called vallis. This Upanisad 43

reveals the mystery of death and in the course of it, expounds the whole Brahmavidya. Death and life; both are mystery of meaningless without the other. But man, in, in his ignorance is entranced with life and death, the death is, what happens at death and what death is, if anything continuous to exist after death and how it is around this enigma that the teaching of the Kathopanisad revolves. The God of death himself teaches Naciketas, the secret of death, the immortality of the real. The Kathopanisad is both historically and philosophically occupies a unique position in Indian thought. Prasnopanisad The [Prashna-upanisad] is also named as Satprasnopanisad belongs to the Atharvaveda. Pippalada is the principal teacher in the Upanisad. One uniform idea runs through the Prasna, Mundaka, and Mandukya Upanisads. Six seekers of Brahman go to the sage Pippalada and put to him six questions. These questions and answers form the substance of the Upanisad. The first question is the most general. It deals with the creation or cosmogony. The second question refers to the Devas who support man and enlighten the senses and the constituents of 44

this body. The third to the nature and origin of prana. The fourth to sleep and dreams. The fifth to prana or OM, and the sixth to the purusa of sixteen kalas or parts. Mundakopanisad This is an Upanisad of Atharvaveda. It belongs to the Saunakiyasakha. It also known as Atharvana Upanisad. It is of special significance for the Vedantins since it deals with the knowledge of Brahman and association with maya this Brahman became the cause of the universe. This Upanisad describes the creation of the universe in a symbolic language. According to this the individual soul is identical with the supreme soul and that the goal of life lies in the realization of the unity of the individual self. With the supreme is to inculcate the knowledge that the Atman and Para-Brahman are identical. Mandukyopanisad The [Mandukya-upanisad] forms part of the Atharvaveda. It is divided in to four parts consisting of only twelve passages. Though these are not quoted by any of the commentators in their bhasyas on the Vedantasutra, it is held in high esteem by Sankara and his followers. The Mahavakya 'z of this Upanisad shows the union of Jivatma and Paramatma. 45

Goudapada, Sankara's teacher's teacher, has written a karika explaining the philosophical significance of the Upanisad from the standpoint of Advaita Vedanta. We shall however, take up for consideration the Upanisad proper and the important verses of the karika which deal the opinion of creation. The [Mandukya-upanisad] is also noted for clearly enunciating a method of approach to truth that we come across in the Upanisads alone in the whole of the world's philosophic literature. The method consists in the analysis of the three states of waking, dream and deep sleep which are common to all men. These philosophic implications of it are only just hinted at in the text. In later times these were elaborated in the famous karika on this Upanisad by Goudapada. It is the background of this Upanisad. Taittiriyopanisad The [Taittiriya-upanisad] belongs to the Krsnayajurveda and forms part of the [Taittiriya aranyaka] It is held in high esteem by the Vedantins since it mainly deals with the doctrine of Brahman as the efficient and material cause of this universe. A few important adhikaranas of the Vedantasutra of Badarayana are based on the passage of this Upanisad. It is divided in to three parts named as Siksavalli, 46

Brahmanandavalli also known us Brahmavalli and Bhrguvalli. The second part known as Brahmanandavalli is of greater importance from the philosophical point of view. [Taittiriya-upanisad] points out that this very Brahman is the cause of the universe. Aitareyopanisad The [Aitareya-upanisad] forms part of the [Aitareya-aranyaka] of the Rgveda (adhyayas 4 to 6 of the 2nd Ar.). Mahidasa Aitareya who is mentioned in the [Chandogya-upanisad] is the rsi to whom this Up. was revealed. The previous parts of the Ar. contain instructions regarding karma and pranopasana. Anyone who has performed these two seriously and sincerely will become fit for atmajnana. This has been expounded in the next three (4 to 6) adhyayas which comprise this Up. It has four adhyayas and six khandas. The total number of mantras is thirty three. Chandogyopanisad The [Chandogya-upanisad] is an equally important one in which the fundamental doctrines of Vedanta are covered. Badarayana has formulated several Vedantasutras on the basis of this Upanisad. The oldest commentary on Chandogya known us Dramidabhasya, which is not extant, was regarded in ancient time as a treatise on 47

Vedanta. Sankara seeks to establish his philosophy of Advaita or Absolute Oneness of Brahman and the creation process on the basis of the sixth adhyaya. This Upanisad forms part of the Ch. Br. belonging to the Samaveda. It comprises eight parts or adhyayas each of which being further divided in to several sections named khanda. Of these, the first five adhyayas mostly deal with various types of upasanas or vidyas. However, they contain some important passages which have a bearing on the nature of Brahman and which are also taken note by the Badarayana. The last three adhyayas are philosophically more important as they directly deal with the doctrine of Brahman and allied topics. We shall consider the selected passages covering the philosophical theories. Brhadaranyakopanisad Among the major Upanisads which teach the essential doctrine of Vedanta, the Brhadaranyaka occupies a prominent place. All the Vedantins regard it as the most important and authoritative up:, since it contains lofty philosophical thoughts and deals with all the major doctrines of Vedanta. This Upanisad contain solid source material to support the concept of creation, the 48

identity of Isvara, creation of Jiva and Brahman and the phenomenal character of the manifold universe. Following the interpretation of Sankara, Deussen and a few other modern scholars have characterized the philosophy of the ups as idealistic monism. The Brh. Up. forms part of the [Shatapatha-brahmana] of Suklayajurveda. It consist of eight chapters but of these, the first two do not teach Brahman directly but deal with a particular subsidiary karma of the soma sacrifice known as pravargya. Hence these two have been left out and the remaining six chapters have been treated as the Upanisad proper. Each chapter is divided in to several sections known as Brahmanas under different titles. Even of these not all of them cover cover philosophical matters. We shall take up for consideration only the selected passages which have a direct bearing on the major doctrines of Vedanta. According to the Upanisads Brahman is Truth, Knowledge, Bliss and Absolute. It is beyond the contact of all thoughts. It is changeless in the three stages of time. It is beginningless and endless. It is self luminous. The experience of Brahman is possible to Yogis. The self-luminous Brahman can be experienced in the state of turiya which is beyond the state of 49

wakefulness, dream and deep sleep. Brahman is pure without attributes and non-qualified. It is essentially, qualityless [nirguna], actionless [niskriya], limitless [niravayava], free[nirupadhika], and non-particular [nirvisesa].