Sambodhi 2003 Vol 26

SR No.: 520776
Original Sutra Author: N/A
Author: Jitendra B Shah, N M Kansara
Publisher: L D Indology Ahmedabad
Publication Year: 2003
Total Pages: 184
Language: English, Sanskrit, Prakrit, Gujarati
Classification: Magazine, India_Sambodhi, & India
File Size: 4 MB

Page 8

VIJAY PANDYA
SAMBODHI
So in this conceptual transformation from deva to isa or iśāna, the relentless pursuit of absolute monism of the Upanisads yields ground to the monotheism, which ultimately made it possible for Bhakti to sprout. And finally there is not much distance to be covered from the monotheism to theism which in the end takes the form of a personal god.
Further in the same Upanişad, this ātman is bestowed upon the epithets like सर्वस्य वशी, सर्वस्य ईशानः, एषोऽन्तर्हृदय आकाशस्तस्मिञ्छेते, सर्वस्य अधिपतिः, एष सर्वेश्वर, एष भूताधिपतिरेष
G41, e saperut yai ATHIR (B.U. 4-4-22), The Lord of all, the controller of all, the sovereign of all beings, protector of all beings, it is the bridge which supports these worlds apart so that they should not mix or run into one another.
In the Kausitaki Upanisad, the ātman is placed in the position to inspire the man to do either good or bad deeds.
एष ह्येवैनं साधु कर्म कारयति तं यमेभ्यो लोकेभ्यो उन्नीनीषत एष उ एवैनमसाधु कर्म कारयति तं यमधो निनीषते । एष लोकपाल एष लोकाधिपतिरेष सर्वेश: स म आत्मेति विद्यात्स म आत्मेति विद्यात् ।।
(Kau. U. 3-8) It is He who inspires to do good deeds, whom He wishes to take higher up from this world, it is He who makes him whom he wants to lead downwards to do bad deeds. He is the protector of the world, He is the ruler of the world, He is the lord of the world, and this is my soul (ātman) which one should know - This is my soul one should know.
Here also, it can be seen that the atman has been cast in a role of a dispenser, endowed with a trail of a personal god.
So we see a gradual evolution from monism to monotheism to theism in the Classical Upanisads.
Upanisads throughout maintain that the ultimate reality i. e. ätman is only one. However, this ātman is also distinguished from the individual self as in the Kathopanisad 3-1 or it is also plausible that dualistic reality is postulated.
ऋतं पिबन्तौ सुकृतस्य लोके गुहां प्रविष्टौ परमे परार्धे । pragt, walach acha qellart to frunfarba 11 (Katha U. 1-3-1)
The two, the drinkers of the required of works, high above in the yonder world, they enter into the cavity of the cavern.
He who possesses knowledge of Brahman, calls them as light and shadow, as also those who keep the five fires and kindle the three Nāciketa fires.