[Footnote 2: _Ibid._ VII. 25. i; also Mu@n@daka II. 2. ii.]

[Footnote 3: Châ. VI. 10.]

[Footnote 4: Deussen's translation in _Philosophy of the Upanishads_, p.
164.]

[Footnote 5: B@rh. III. 8. i.]

[Footnote 6: S'vetâs'vatara IV. 6, and Mu@n@daka III. i, 1, also Deussen's
translation in _Philosophy of the Upanishads_, p. 177.]

50

But in spite of this apparent theistic tendency and the occasional
use of the word _Îs'a_ or _Îs'âna_, there seems to be no doubt
that theism in its true sense was never prominent, and this acknowledgement
of a supreme Lord was also an offshoot of the exalted
position of the âtman as the supreme principle. Thus we read in
Kau@sîtaki Upani@sad 3. 9, "He is not great by good deeds nor low
by evil deeds, but it is he makes one do good deeds whom he
wants to raise, and makes him commit bad deeds whom he wants
to lower down. He is the protector of the universe, he is the
master of the world and the lord of all; he is my soul (_âtman_)."
Thus the lord in spite of his greatness is still my soul. There are
again other passages which regard Brahman as being at once
immanent and transcendent. Thus it is said that there is that
eternally existing tree whose roots grow upward and whose
branches grow downward. All the universes are supported in it