102 Varâha, 103 S'âthyâyanîya, 104 Hayagrîva, 105 Dattâtreya, 106 Garu@da,
107 Kalisantara@na, 108 Jâbâli, 109 Saubhâgyalak@smî, 110 Sarasvatîrahasya,
111 Bahvrca, 112 Muktika.

The collection of Upani@sads translated by Dara shiko, Aurangzeb's brother,
contained 50 Upani@sads. The Muktika Upani@sad gives a list of 108
Upani@sads. With the exception of the first 13 Upani@sads most of them are
of more or less later date. The Upani@sads dealt with in this chapter are
the earlier ones. Amongst the later ones there are some which repeat the
purport of these, there are others which deal with the S'aiva, S'âkta,
the Yoga and the Vai@s@nava doctrines. These will be referred to in
connection with the consideration of those systems in Volume II. The
later Upani@sads which only repeat the purport of those dealt with in this
chapter do not require further mention. Some of the later Upani@sads were
composed even as late as the fourteenth or the fifteenth century.]

29

process of development and they were probably regarded as parts
of one literature, in spite of the differences in their subject-matter.
Deussen supposes that the principle of this division was to be
found in this, that the Brâhma@nas were intended for the householders,
the Âra@nyakas for those who in their old age withdrew
into the solitude of the forests and the Upani@sads for those who
renounced the world to attain ultimate salvation by meditation.
Whatever might be said about these literary classifications the
ancient philosophers of India looked upon the Upani@sads as being
of an entirely different type from the rest of the Vedic literature
as dictating the path of knowledge (_jñâna-mârga_) as opposed
to the path of works (_karma-mârga_) which forms the content