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!What part of Brahmana or Aranyaka constitutes Upanishad

!What part of Brahmana or Aranyaka constitutes Upanishad

!Name of Upanishad

!Name of Upanishad

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! colspan="2" rowspan="2" |RigVeda

! colspan="2" rowspan="2" |RigVeda

|4th to 6th Adhyayas of 2nd Prapathaka of 2nd Aranyaka of Aitareya Aranyaka (Page 250 of Reference <ref name=":4" />)

|4th to 6th Adhyayas of 2nd Prapathaka of 2nd Aranyaka of Aitareya Aranyaka (Page 250 of Reference <ref name=":4" />)

|एेतरेयोपनिषद् ॥ Aitareya Upanishad

|एेतरेयोपनिषद् ॥ Aitareya Upanishad

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|-

|3rd to 6th Adhyayas of Shankhyayana Aranyaka (Page 251 of Reference <ref name=":4" />)

|3rd to 6th Adhyayas of Shankhyayana Aranyaka (Page 251 of Reference <ref name=":4" />)

|कौषीतकि उपनिषद् ॥ Kaushitaki Upanishad

|कौषीतकि उपनिषद् ॥ Kaushitaki Upanishad

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|-

! rowspan="6" |Yajurveda

! rowspan="6" |Yajurveda

|7th to 9th Prapathakas of Taittriya Aranyaka (Page 251 of Reference <ref name=":4" />)

|7th to 9th Prapathakas of Taittriya Aranyaka (Page 251 of Reference <ref name=":4" />)

|तैत्तियोपनिषद् ॥ Taittiriya Upanishad

|तैत्तियोपनिषद् ॥ Taittiriya Upanishad

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|-

|10th Prapathaka of Taittriya Aranyaka (also considered as Khila khanda) (Page 251 of Reference <ref name=":4" />)

|10th Prapathaka of Taittriya Aranyaka (also considered as Khila khanda) (Page 251 of Reference <ref name=":4" />)

|महानारायणीय उपनिषद् ॥ Mahanarayaneeya Upanishad

|महानारायणीय उपनिषद् ॥ Mahanarayaneeya Upanishad

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|Kathasamhita or Kathavalli (Page 54 of Reference <ref name=":42222" />)

|Kathasamhita or Kathavalli (Page 54 of Reference <ref name=":42222" />)

|कठोपनिषद् ॥ Katha Upanishad

|कठोपनिषद् ॥ Katha Upanishad

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|-

|Maitrayaniya Aranyaka (Page 251 of Reference <ref name=":4" />)

|Maitrayaniya Aranyaka (Page 251 of Reference <ref name=":4" />)

|मैत्रायणीय Maitrayaniya Upanishad

|मैत्रायणीय Maitrayaniya Upanishad

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! rowspan="2" |Shukla

! rowspan="2" |Shukla

|Last 6 Adhyayas of Shatapatha Brahmana (Page 56 of Reference <ref name=":42222" />)

|Last 6 Adhyayas of Shatapatha Brahmana (Page 56 of Reference <ref name=":42222" />)

|Brhadaranyakopanishad

|Brhadaranyakopanishad

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|-

|40th Adhyaya of माध्यन्दिन-शतपथ-ब्राह्मणम् ॥ Madhyandina Shatapatabrahmana

|40th Adhyaya of माध्यन्दिन-शतपथ-ब्राह्मणम् ॥ Madhyandina Shatapatabrahmana

|ईशावाश्योपनिषद् ॥ Ishavasya Upanishad

|ईशावाश्योपनिषद् ॥ Ishavasya Upanishad

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|-

! colspan="2" rowspan="2" |Samaveda

! colspan="2" rowspan="2" |Samaveda

|10th Anuvaka of 4th Adhyaya of जैमिनीय ॥ Jaiminiya (Talavakara तलवकार) Brahmana (Page 253 of Reference <ref name=":4" />)

|10th Anuvaka of 4th Adhyaya of जैमिनीय ॥ Jaiminiya (Talavakara तलवकार) Brahmana (Page 253 of Reference <ref name=":4" />)

|केनोपनिषद् ॥ Kena Upanishad

|केनोपनिषद् ॥ Kena Upanishad

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|-

|Last 10 Adhyayas of Chandogyabrahmana of Kauthuma Shakha (Page 55 of Reference <ref name=":42222" />)

|Last 10 Adhyayas of Chandogyabrahmana of Kauthuma Shakha (Page 55 of Reference <ref name=":42222" />)

|छान्दोग्योपनिषद्॥ Chhandogya Upanishad

|छान्दोग्योपनिषद्॥ Chhandogya Upanishad

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|-

! colspan="2" rowspan="3" |Adharvaveda

! colspan="2" rowspan="3" |Adharvaveda

|Associated with Pippalada brahmana (Page 54 of Reference <ref name=":42222" />)

|Associated with Pippalada brahmana (Page 54 of Reference <ref name=":42222" />)

|प्रश्नोपनिषद् ॥ Prashna Upanishad

|प्रश्नोपनिषद् ॥ Prashna Upanishad

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|-

|Associated with Shaunaka samhita (Page 54 of Reference <ref name=":42222" />)

|Associated with Shaunaka samhita (Page 54 of Reference <ref name=":42222" />)

|मुण्डकोपनिषद् ॥ Mundaka Upanishad

|मुण्डकोपनिषद् ॥ Mundaka Upanishad

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|-

|Associated with Atharvaveda (Page 55 of Reference <ref name=":42222" />)

|Associated with Atharvaveda (Page 55 of Reference <ref name=":42222" />)

|माण्डूक्योपनिषद् ॥ Mandukya Upanishad

|माण्डूक्योपनिषद् ॥ Mandukya Upanishad

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|}

===Deity and Samkhya Based Classification===

===Deity and Samkhya Based Classification===

There are exceptions to the anonymous tradition of the Upanishads and other Vedic literature. The Shvetashvatara Upanishad, for example, includes closing credits to ''Shvetashvatara'', and he is considered the author of the Upanishad.

There are exceptions to the anonymous tradition of the Upanishads and other Vedic literature. The Shvetashvatara Upanishad, for example, includes closing credits to ''Shvetashvatara'', and he is considered the author of the Upanishad.

==विषयः ॥ Vishaya==

==विषयः ॥ Vishaya==

The main subject of Upanishads is the discussion about Paramatmatattva. There are two kinds of Vidyas : Para (पराविद्या) and Apara (अपराविद्या). Of these Paravidya is supreme and is called Brahmavidya (ब्रह्मविद्या). Upanishads present the detailed discussion about Paravidya. Aparavidya is primarily related to Karmas, hence called Karmavidya (कर्मविद्या). The fruits of Karmavidya are perishable while the results of Brahmavidya are indestructable. Aparavidya may not lead one to Moksha (may lead to svarga and other worlds) but Paravidya always gives Moksha.<ref name=":42222" />

The main subject of Upanishads is the discussion about Paramatmatattva. There are two kinds of Vidyas : Para (पराविद्या) and Apara (अपराविद्या). Of these Paravidya is supreme and is called Brahmavidya (ब्रह्मविद्या). Upanishads present the detailed discussion about Paravidya. Aparavidya is primarily related to Karmas, hence called Karmavidya (कर्मविद्या). The fruits of Karmavidya are perishable while the results of Brahmavidya are indestructable. Aparavidya may not lead one to Moksha (may lead to svarga and other worlds) but Paravidya always gives Moksha.<ref name=":42222" /> They enshrine the

Some terms which are well explained in the Upanishads include, Prkriti (प्रकृतिः), Purusha (पुरुषः), Paramatma (परमात्मा), Ishvara (ईश्वरः), Jivatma (जीवात्मा), Maya (माया), Brahman (ब्रह्मन्), Avidya (अविद्या), Indriyas (इन्द्रियानि),  etc. From the root cause Prkriti the world came into being. Paramatma is Nitya, Puratana, Shasvata (Eternal) devoid of the cycles of birth and death. The Sharira or body is subjected to death and birth but Atma residing in it continues to exist. Just like butter is evenly distributed in milk so also Paramatma is all-pervading in the world. Just like the sparks arise out of fire so also the beings take shape from the Paramatma. Such aspects which are explained in Upanishads have widely developed in the Darshana shastras.

Some terms which are well explained in the Upanishads include, Prkriti (प्रकृतिः), Purusha (पुरुषः), Paramatma (परमात्मा), Ishvara (ईश्वरः), Jivatma (जीवात्मा), Maya (माया), Brahman (ब्रह्मन्), Avidya (अविद्या), Indriyas (इन्द्रियानि),  etc. From the root cause Prkriti the world came into being. Paramatma is Nitya, Puratana, Shasvata (Eternal) devoid of the cycles of birth and death. The Sharira or body is subjected to death and birth but Atma residing in it continues to exist. Just like butter is evenly distributed in milk so also Paramatma is all-pervading in the world. Just like the sparks arise out of fire so also the beings take shape from the Paramatma. Such aspects which are explained in Upanishads have widely developed in the Darshana shastras.

#Shaiva siddhanta

#Shaiva siddhanta

#Shakta siddhanta

#Shakta siddhanta

===वैशिष्ट्यम् ॥ Special Attribute===

===वैशिष्ट्यम् ॥ Special Attribute ===

Although all Upanishads proclaim that the goal of human life, embroiled in the flow of samsara, is to attain Jnana that leads to Moksha, the ultimate paramapurushartha, each of the upanishads have their own special features about their siddhantas as follows <ref name=":22" />

Although all Upanishads proclaim that the goal of human life, embroiled in the flow of samsara, is to attain Jnana that leads to Moksha, the ultimate paramapurushartha, each of the upanishads have their own special features about their siddhantas as follows <ref name=":22" />

#Katha discusses the doubts about post death path of a Jiva

#Katha discusses the doubts about post death path of a Jiva

#Aitareya upanishad establishes the characteristics of Brahma

#Aitareya upanishad establishes the characteristics of Brahma

The Upanishads include sections on certain siddhantas that have been at the foundation of [[Sanatana Dharma (सनातनधर्मः)|Sanatana Dharma]]. For example, the Chandogya Upanishad includes one of the earliest known declaration of Ahimsa (non-violence) as an ethical precept. Discussion of other ethical premises such as Damah (temperance, self-restraint), Satya (truthfulness), Dāna (charity), Ārjava (non-hypocrisy), Daya (compassion) and others are found in the oldest Upanishads and many later Upanishads. Similarly, the Karma doctrine is presented in the Brihadaranyaka Upanishad, which is the oldest Upanishad.^[43]

The Upanishads include sections on certain siddhantas that have been at the foundation of [[Sanatana Dharma (सनातनधर्मः)|Sanatana Dharma]]. For example, the Chandogya Upanishad includes one of the earliest known declaration of Ahimsa (non-violence) as an ethical precept. Discussion of other ethical premises such as Damah (temperance, self-restraint), Satya (truthfulness), Dāna (charity), Ārjava (non-hypocrisy), Daya (compassion) and others are found in the oldest Upanishads and many later Upanishads. Similarly, the Karma doctrine is presented in the Brihadaranyaka Upanishad, which is the oldest Upanishad.

'''Development of thought'''

A brief summary of the context of each of the Dasaupanishads is attempted in this section.

While the hymns of the Vedas emphasize rituals and the Brahmanas serve as a liturgical manual for those Vedic rituals, the spirit of the Upanishads is inherently opposed to ritual.^[86] The older Upanishads launch attacks of increasing intensity on the ritual. Anyone who worships a divinity other than the Self is called a domestic animal of the gods in the Brihadaranyaka Upanishad. The Chāndogya Upanishad parodies those who indulge in the acts of sacrifice by comparing them with a procession of dogs chanting ''Om! Let's eat. Om! Let's drink''.^[86]

It is the 40th Adhyaya of Madhyandina Shatapatabrahmana (माध्यन्दिन-शतपथ-ब्राह्मणम्) of Shukla Yajurveda. This whole world, abounding with movable and immovable objects, is all-pervaded by Ishvara, created by Him, complete with His presence. Just like the

The Kaushitaki Upanishad asserts that "external rituals such as Agnihotram offered in the morning and in the evening, must be replaced with inner Agnihotram, the ritual of introspection", and that "not rituals, but knowledge should be one's pursuit".^[44] The Mundaka Upanishad declares how man has been called upon, promised benefits for, scared unto and misled into performing sacrifices, oblations and pious works.^[45] Mundaka thereafter asserts this is foolish and frail, by those who encourage it and those who follow it, because it makes no difference to man's current life and after-life, it is like blind men leading the blind, it is a mark of conceit and vain knowledge, ignorant inertia like that of children, a futile useless practice.^[45][46] The Maitri Upanishad states,^[47]

The Kaushitaki Upanishad asserts that "external rituals such as Agnihotram offered in the morning and in the evening, must be replaced with inner Agnihotram, the ritual of introspection", and that "not rituals, but knowledge should be one's pursuit".^[44]  

The performance of all the sacrifices, described in the Maitrayana-Brahmana, is to lead up in the end to a knowledge of Brahman, to prepare a man for meditation. Therefore, let such man, after he has laid those fires,^[91] meditate on the Self, to become complete and perfect.

The Mundaka Upanishad declares how man has been called upon, promised benefits for, scared unto and misled into performing sacrifices, oblations and pious works.^[45] Mundaka thereafter asserts this is foolish and frail, by those who encourage it and those who follow it, because it makes no difference to man's current life and after-life, it is like blind men leading the blind, it is a mark of conceit and vain knowledge, ignorant inertia like that of children, a futile useless practice.^[45][46]  

 

''— Maitri'' Upanishad^[92][93]

The opposition to the ritual is not explicit in the oldest Upanishads. On occasions, the Upanishads extend the task of the Aranyakas by making the ritual allegorical and giving it a philosophical meaning. For example, the Brihadaranyaka interprets the practice of horse-sacrifice or ''ashvamedha'' allegorically. It states that the over-lordship of the earth may be acquired by sacrificing a horse. It then goes on to say that spiritual autonomy can only be achieved by renouncing the universe which is conceived in the image of a horse.^[86]

The opposition to the ritual is not explicit in the oldest Upanishads. On occasions, the Upanishads extend the task of the Aranyakas by making the ritual allegorical and giving it a philosophical meaning. For example, the Brihadaranyaka interprets the practice of horse-sacrifice or ''ashvamedha'' allegorically. It states that the over-lordship of the earth may be acquired by sacrificing a horse. It then goes on to say that spiritual autonomy can only be achieved by renouncing the universe which is conceived in the image of a horse.^[86]