Sri Shankaracharya and some of his modern followers take Monism or Atmaikya, and Absolutism or nirguNa-brahmavaada to be the central theme of Upanishads. Consequently, Idealism or the world being merely a projection, which is unreal, is also taken to be a tenet of the Upanishads. Thus upaasanaa (worship) and bhakti (devotion) are relegated to a secondary position, being needed only up to a point in the spiritual evolution of the soul. Liberation, the final goal of spiritual development becomes less attractive, as the seeker loses his own identity in his merger with the Absolute. The entire process of Creation delineated with such great care in the Upanishads is reduced to a mere illusion. Texts describing Brahman, the Supreme Being, as sarvaj~na (all knowing), sarva-shaktimaan (All Powerful) are also relegated to be descriptions of Ishwara or the Saguna Brahman, who is also a product of the universal Avidya, while Brahman is actually nirguNa or without any attributes in absolute reality. Some of the richest material in the Upanishads delineating the glory of God, the process of creation, prescribing different methods of upaasanaa, Eschatology, recommending meditation, devotion etc. have to be relegated to a secondary position, as they are essentially dealing with the machinations of the unreal Avidya, which vanishes into "nothing," when the soul is liberated and discovers its identity with the formless and attributeless Brahman. In other words, much of Upanishadic texts are worthless and untrue in the domain of the final reality. On the other hand, a few passages are elevated to decisive importance, as they can be interpreted, in a limited sense, to convey Monism. Anyone who has an acquaintance with the deep and mystical atmosphere conjured up by the Upanishads can not accept this position. The central theme of the Upanishads is not Monism but Monotheism, the concept of an all pervasive, immanent supreme being. He is not nirguNa (attributeless), but is guNaparipuurNa -- full of all possible auspicious qualities. The very word brahma indicates this basic delineation of the Supreme Lord. Such a theme brings all the rest of the passages in the Upanishads into proper focus and makes them fully meaningful and essential for the aspirant. All of them will contribute in one way or the other to the development of this central theme and none of them will look secondary or suprefluous. In the larger context of the Vedanta, as a whole, the Vedas, Brahmana-s, Aranyakas, Upanishads and the great Epics which include the other Prasthaana texts -- Bhagavad Gita and the Brahma Sutra are woven into a glorious tapestry of the indescribable but realizable, fathomless but understandable glory of the Supreme Person, who has been extolled by great devotees in all Bhakti compositions. The artificial concept of two Brahmans, Saguna and Nirguna simultaneously existing, though totally different in essence, created by Monism to explain away the wealth of texts describing the glory of the Lord is done away with, with a simple explanation of nirguNa being One who completely transcends the three guNa-s -- sattva, rajas and tamas constituting prak.rti, which is responsible for the world as we know it.