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^ a b Central concepts:
- Doniger (1990, p. 2-3: "The Upanishads supply the basis of later Hindu philosophy; they are widely known and quoted by most well-educated Hindus, and their central ideas have also become a part of the spiritual arsenal of rank-and-file Hindus." * Dissanayake (1993, p. 39): "The Upanishads form the foundations of Hindu philosophical thought"; * Patrick Olivelle (2014), The Early Upanisads, Oxford University Press, ISBN 978-0195352429, page 3: "Even though theoretically the whole of vedic corpus is accepted as revealed truth [shruti], in reality it is the Upanishads that have continued to influence the life and thought of the various religious traditions that we have come to call Hindu. Upanishads are the scriptures par excellence of Hinduism"; * Michael McDowell and Nathan Brown (2009), World Religions, Penguin, ISBN 978-1592578467, pages 208-210. These new concepts and practices include rebirth, samsara, karma, meditation, renunciation and moksha.(Olivelle 1998, pp. xx–xxiv) The Upanishadic, Buddhist and Jain renunciation traditions form parallel traditions, which share some common concepts and interests. While Kuru-Panchala, at the central Ganges Plain, formed the center of the early Upanishadic tradition, Kosala-Magadha at the central Ganges Plain formed the center of the other shramanic traditions.(Samuel 2010))
- ^ a b c d e f Oliville: "In this Introduction I have avoided speaking of 'the philosophy of the upanishads', a common feature of most introductions to their translations. These documents were composed over several centuries and in various regions, and it is futile to try to discover a single doctrine or philosophy in them."[94]
- ^ Vedanta has been interpreted as the "last chapters, parts of the Veda" and alternatively as "object, the highest purpose of the Veda".
- ^ These are believed to pre-date Gautam Buddha (c. 500 BCE)[67]
- ^ The Muktika manuscript found in colonial era Calcutta is the usual default, but other recensions exist.
- ^ a b Some scholars list ten as principal, while most consider twelve or thirteen as principal mukhya Upanishads.[81][82][83]
- ^ Parmeshwaranand classifies Maitrayani with Samaveda, most scholars with Krishna Yajurveda[78][89]
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^ Atman:
- Atman, Oxford Dictionaries, Oxford University Press (2012): "1. real self of the individual; 2. a person's soul";
- John Bowker (2000), The Concise Oxford Dictionary of World Religions, Oxford University Press, ISBN 978-0192800947, See entry for Atman;
- WJ Johnson (2009), A Dictionary of Hinduism, Oxford University Press, ISBN 978-0198610250, See entry for Atman (self);
- Richard King (1995), Early Advaita Vedanta and Buddhism, State University of New York Press, ISBN 978-0791425138, page 64 "Atman as the innermost essence or soul of man, and Brahman as the innermost essence and support of the universe. (...) Thus we can see in the Upanishads, a tendency towards a convergence of microcosm and macrocosm, culminating in the equating of Atman with Brahman".
- Chad Meister (2010), The Oxford Handbook of Religious Diversity, Oxford University Press, ISBN 978-0195340136, page 63: "Even though Buddhism explicitly rejected the Hindu ideas of Atman ("soul") and Brahman, Hinduism treats Sakyamuni Buddha as one of the ten avatars of Vishnu."
- David Lorenzen (2004), The Hindu World (Editors: Sushil Mittal and Gene Thursby), Routledge, ISBN 0-415215277, pages 208-209: "Advaita and nirguni movements, on the other hand, stress an interior mysticism in which the devotee seeks to discover the identity of individual soul (atman) with the universal ground of being (brahman) or to find god within himself".
- ^ Collins 2000, p. 195: "The breakdown of the Vedic cults is more obscured by retrospective ideology than any other period in Indian history. It is commonly assumed that the dominant philosophy now became an idealist monism, the identification of atman (self) and Brahman (Spirit), and that this mysticism was believed to provide a way to transcend rebirths on the wheel of karma. This is far from an accurate picture of what we read in the Upanishads. It has become traditional to view the Upanishads through the lens of Shankara's Advaita interpretation. This imposes the philosophical revolution of about 700 C.E. upon a very different situation 1,000 to 1,500 years earlier. Shankara picked out monist and idealist themes from a much wider philosophical lineup."
- ^ For instances of Platonic pluralism in the early Upanishads see Randall.[173]
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