108 Upanisads

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Adi 7.108 Lord Caitanya in Five Features Regarding the Upanisads, the

following eleven Upanisads are considered to be the topmost: Isa, Kena, Katha,

Prasna, Mundaka, Mandukya, Taittiriya, Aitareya, Chandogya, Brhad-aranyaka and

Svetasvatara. However, in the Muktikopanisad, verses 30-39, there is a

description of 108 Upanisads. They are as follows: (1) Isopanisad, (2)

Kenopanisad, (3) Kathopanisad, (4) Prasnopanisad, (5) Mundakopanisad, (6)

Mandukyopanisad, (7) Taittiriyopanisad, (8) Aitareyopanisad, (9)

Chandogyopanisad, (10) Brhad-aranyakopanisad, (11) Brahmopanisad, (12)

Kaivalyopanisad, (13) Jabalopanisad, (14) Svetasvataropanisad, (15)

Hamsopanisad, (16) Aruneyopanisad, (17) Garbhopanisad, (18) Narayanopanisad,

(19) Paramahamsopanisad, (20) Amrta-bindupanisad, (21) Nada-bindupanisad, (22)

Siropanisad, (23) Atharva-sikhopanisad, (24) Maitrayany-upanisad, (25)

Kausitaky-upanisad, (26) Brhaj-jabalopanisad, (27) Nrsimha-tapaniyopanisad,

(28) Kalagni-rudropanisad, (29) Maitreyy-upanisad, (30) Subalopanisad, (31)

Ksurikopanisad, (32) Mantrikopanisad, (33) Sarva-saropanisad, (34)

Niralambopanisad, (35) Suka-rahasyopanisad, (36) Vajra-sucikopanisad, (37)

Tejo-bindupanisad, (38) Nada-bindupanisad, (39) Dhyana-bindupanisad, (40)

Brahma-vidyopanisad, (41) Yoga-tattvopanisad, (42), Atma-bodhopanisad, (43)

Narada-parivrajakopanisad, (44) Trisikhy-upanisad, (45) Sitopanisad, (46)

Yoga-cudamany-upanisad, (47) Nirvanopanisad, (48) Mandala-brahmanopanisad, (49)

Daksina-murty-upanisad, (50) Sarabhopanisad, (51) Skandopanisad, (52)

Mahanarayanopanisad, (53) Advaya-tarakopanisad, (54) Rama-rahasyopanisad, (55)

Rama-tapany-upanisad, (56) Vasudevopanisad, (57) Mudgalopanisad, (58)

Sandilyopanisad, (59) Paingalopanisad, (60) Bhiksupanisad, (61) Mahad-upanisad,

(62) Sarirakopanisad, (63) Yoga-sikhopanisad, (64) Turiyatitopanisad, (65)

Sannyasopanisad, (66) Paramahamsa-parivrajakopanisad, (67) Malikopanisad, (68)

Avyaktopanisad, (69) Ekaksaropanisad, (70) Purnopanisad, (71) Suryopanisad,

(72) Aksy-upanisad, (73) Adhyatmopanisad, (74) Kundikopanisad, (75)

Savitry-upanisad, (76) Atmopanisad, (77) Pasupatopanisad, (78)

Param-brahmopanisad, (79) Avadhutopanisad, (80) Tripuratapanopanisad, (81)

Devy-upanisad, (82) Tripuropanisad, (83) Katha-rudropanisad, (84)

Bhavanopanisad, (85) Hrdayopanisad, (86) Yoga-kundaliny-upanisad, (87)

Bhasmopanisad, (88) Rudraksopanisad, (89) Ganopanisad, (90) Darsanopanisad,

(91) Tara-saropanisad, (92) Maha-vakyopanisad, (93) Panca-brahmopanisad, (94)

Pranagni-hotropanisad, (95) Gopala-tapany-upanisad, (96) Krsnopanisad, (97)

Yajnavalkyopanisad, (98) Varahopanisad, (99) Satyayany-upanisad, (100)

Hayagrivopanisad, (101) Dattatreyopanisad, (102) Garudopanisad, (103)

Kaly-upanisad, (104) Jabaly-upanisad, (105) Saubhagyopanisad, (106)

Sarasvati-rahasyopanisad, (107) Bahvrcopanisad and (108) Muktikopanisad. Thus

there are 108 generally accepted Upanisads, of which eleven are the most

important, as previously stated.

 

TLC 24 Talks with Sarvabhauma Bhattacarya According to Muktika

Upanisad, there are 108 Upanisads. Among these are: (1) Isa, (2) Kena, (3)

Katha, (4) Prasna, (5) Mundaka, (6) Mandukya, (7) Tittiri, (8) Aitareya, (9)

Chandogya, (10) Brhad-aranyaka, (11) Brahma, (12) Kaivalya, (13) Javala, (14)

Svetasva, prayer beads chanted by Vaisnavas represent the 108 Upanisads which

contain full knowledge of the Absolute Truth. Some Vaisnava transcendentalists

also think that the 108 beads represent the 108 companions of Lord Krsna who

participate in His rasa dance.

Lord Caitanya protested against misinterpretations of the Upanisads, and He

rejected any explanation which did not give the direct meaning of the

Upanisads. The direct interpretation is called abhidha-vrtti, whereas the

indirect interpretation is called laksana-vrtti, The indirect interpretation

serves no purpose. There are four kinds of understanding, called: (1) direct

understanding (pratyaksa), (2) hypothetical understanding (anumana), (3)

historical understanding (aitihya) and (4) understanding through sound (sabda).

Of these four, understanding from the Vedic scriptures (which are the sound

representations of the Absolute Truth) is the best method. The traditional

Vedic students accept understanding through sound to be the best.The stool and

bone of any living entity are considered to be impure according to Vedic

literatures, yet the Vedic literatures assert that cow dung and conchshells are

pure. Apparently these statements are contradictory, but because cow dung and

conchshells are considered pure by the Vedas, they are accepted as pure by the

followers of the Vedas. If we want to understand the statements by indirect

interpretation, then we have to challenge the Vedic statements. In other words,

Vedic statements cannot be accepted by our imperfect interpretations; they must

be accepted as they are. If they are not accepted in this way, there is no

authority in the Vedic statements.