Changes

Worship of the nature and devatas such as the ''Agni'', ''Aditya'', ''Indra'', ''Rudra'', ''Visnu'', ''Brahma'' and others becomes internalized in the Upanishads to the meditation on the supreme, immortal and formless Brahman-Atman. The many names of devatas with forms and weapons gradually merged into defining a One Existence, a supreme being called now as Paramatma, Brahman etc.<blockquote>एकं सद्विप्रा बहुधा वदन्ति (Rig. Veda. 1.164.46)<ref>Rig Veda ([http://vedicheritage.gov.in/samhitas/rigveda/shakala-samhita/rigveda-shakala-samhitas-mandal-01-sukta-164/ Mandala 1 Sukta 164])</ref></blockquote>Devatas who held positions in the outer worlds are now declared to be everywhere, even as the innermost being of each human being and within every other living creature.<blockquote>एकमेवाद्वितीयम्। (Chand. Upan. 6.2.1)<ref>Chandogya Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%9B%E0%A4%BE%E0%A4%A8%E0%A5%8D%E0%A4%A6%E0%A5%8B%E0%A4%97%E0%A5%8D%E0%A4%AF%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A5%8D/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%AC Adhyaya 6])</ref></blockquote>What was One reality or ''ekam'' sat of the Vedas now transformed to the ekam eva advitiyam brahma'' or "the one and'' ''only one, sans a second''" in the Upanishads.  

Worship of the nature and devatas such as the ''Agni'', ''Aditya'', ''Indra'', ''Rudra'', ''Visnu'', ''Brahma'' and others becomes internalized in the Upanishads to the meditation on the supreme, immortal and formless Brahman-Atman. The many names of devatas with forms and weapons gradually merged into defining a One Existence, a supreme being called now as Paramatma, Brahman etc.<blockquote>एकं सद्विप्रा बहुधा वदन्ति (Rig. Veda. 1.164.46)<ref>Rig Veda ([http://vedicheritage.gov.in/samhitas/rigveda/shakala-samhita/rigveda-shakala-samhitas-mandal-01-sukta-164/ Mandala 1 Sukta 164])</ref></blockquote>Devatas who held positions in the outer worlds are now declared to be everywhere, even as the innermost being of each human being and within every other living creature.<blockquote>एकमेवाद्वितीयम्। (Chand. Upan. 6.2.1)<ref>Chandogya Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%9B%E0%A4%BE%E0%A4%A8%E0%A5%8D%E0%A4%A6%E0%A5%8B%E0%A4%97%E0%A5%8D%E0%A4%AF%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A5%8D/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%AC Adhyaya 6])</ref></blockquote>What was One reality or ''ekam'' sat of the Vedas now transformed to the ekam eva advitiyam brahma'' or "the one and'' ''only one, sans a second''" in the Upanishads.  

== Two Aspects of Brahman ==

== Two Aspects of Brahman ==

In later Vedantic literature the Brahman is often spoken of as Saguna Brahman and Nirguna Brahman. That is, the same Brahman is viewed from two different standpoints--the relative standpoint and the independent standpoint. Brahman of the Upanishads is both personal and impersonal (Saguna and Nirguna). Isvara is like a supreme devata (Godhead) in relation to the universe and viewed through human perspective, whereas Brahman is Supreme or Absolute, as He is in Himself, viewed independently.<ref name=":0">Swami Madhavananda author of A Bird's-Eye View of the Upanishads (1958) ''The Cultural Heritage of India, Volume 1 : The Early Phases (Prehistoric, Vedic and Upanishadic, Jaina and Buddhist).'' Calcutta : The Ramakrishna Mission Institute of Culture. (Pages 345-365)</ref>

In later Vedantic literature the Brahman is often spoken of as Saguna Brahman and Nirguna Brahman. That is, the same Brahman is viewed from two different standpoints--the relative standpoint and the independent standpoint. Brahman of the Upanishads is both personal and impersonal (Saguna and Nirguna). Vedantasara defines Brahman as four types as given in Shabdakalpadruma.

Isvara is like a supreme devata (Godhead) in relation to the universe and viewed through human perspective, whereas Brahman is Supreme or Absolute, as He is in Himself, viewed independently.<ref name=":0">Swami Madhavananda author of A Bird's-Eye View of the Upanishads (1958) ''The Cultural Heritage of India, Volume 1 : The Early Phases (Prehistoric, Vedic and Upanishadic, Jaina and Buddhist).'' Calcutta : The Ramakrishna Mission Institute of Culture. (Pages 345-365)</ref>

Saguna Brahma having form and other attributes is termed as

Saguna Brahma having form and other attributes is termed as

*हिरण्यगर्भः Hiranyagarbha as in Rig Veda (10.82)

*हिरण्यगर्भः ॥ Hiranyagarbha as in Rig Veda (10.82)

*विराट् पुरुषः Virat Purusha as in Aitareya Upanishad 1.1.4

*विराट् पुरुषः ॥ Virat Purusha as in Aitareya Upanishad 1.1.4

*ईश्वरः Ishvara as in Isavasyopanishad

*ईश्वरः ॥ Ishvara as in Isavasyopanishad

*सर्वेश्वरः Sarveshvara in Mandukya Upanishad 6

*सर्वेश्वरः ॥ Sarveshvara in Mandukya Upanishad 6

*नारायणः Narayana as in Bhagavata Purana

*नारायणः ॥ Narayana as in Bhagavata Purana

Nirguna Brahma devoid of all attributes is termed as

Nirguna Brahma devoid of all attributes is termed as

*त्तत् Tat as in Chandogya Upanishad (6.8.7) Katha (2.1.3)

*त्तत् Tat as in Chandogya Upanishad (6.8.7) Katha (2.1.3)