The Philosophy of the Upanishads c10.s2.t4.1

c10.s2.t4.1

While the control of the universe may be ascribed to an impersonal principle (acting as *antaryâmin*, "inner guide"), Providence implies a personal God. In harmony with this in the ancient Upanishads we see a belief in Providence, like theism, make its appearance only here and there as a poetical form of representation. It is only in the later Upanishads that with the personification of the âtman belief in a divine providence also acquires a firmer consistency. The conception of Ait. 1. 2 is mythical throughout, describing how the deities, (*i.e.* the organs of sense and the corresponding nature gods), produced by the âtman from the purusha, plunge into the ocean, suffer hunger and thirst, and then receive from the âtman mankind allotted to them as a domicile, in which they may enjoy food, which they are then however compelled to share with the demoniac powers of hunger and thirst. The "well-being" also (*i.e.* probably "adaptability") which in Taitt. 2. 7 is declared to be the essence of the universe, and (by means of a play on the words *sukṛita* and *svakṛita*) is deduced from the fact that the universe is only a self-manifestation of the Brahman who is essentially bliss, can only be regarded as the first germ of a belief in a providence that guides to ends. Such a providence appears more clearly as early as Kâṭh. 5. 13 :—