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Chapter 111 मयः पुरुषो यश्चायमध्यात्म (शारीरः) तेजोमयोऽमृतमयः पुरुषोऽयमेव म योऽयमात्मेदममृतमिदं ब्रह्मेदं सर्वम् । The pairs referred to by द्वयो: are the अधिदेव (पृथिवी, आपः etc.) and the अध्यात्म (शारीर, रेतस्, वाक् etc.) and not पृथिवी and सर्वाणि भूतानि as Prof. Vidhusekhara seems to understand. Just as the ultimate purpose of the Taittiriyaka passage describing the कोशs was shown to be the identity of जीव and परब्रह्मन्, so here also ब्रह्मात्मैक्य is declared in the refrain. Brahman is every sphere both outside and inside, just as there is the same आकाश, outside on the earth etc., and inside in the belly etc. The section describing every thing as मधु is called मधुब्राह्मण (ब्रह्मविद्याख्यं मध्वमृतममृतत्वं मोदनहेतुत्यादिज्ञायते यस्मिन्निति मधुज्ञानं मधुब्राह्मणं तस्मिन्नित्यर्थ: ( Sankara). प्रकाशितः - अनुनानेन लोके ( Sankara). (13) The identity o! ब्रह्मन and आत्मन् is praised and emphasiscd by the Sruti and any idea of difference between the two is deprecated strongly. Thus both positively and negatively ब्रह्मात्म्यैक्यं is rightly brought home to the साधक. The ideniity passages are ( as quoted by Sankara in his Bhāşya on Bralımasútra II. 1-14 ) ऐतदात्म्यमिदं सर्वं तत्सत्यं स आत्मा तत्त्वमसि ( Chandogya VI.8-7). आत्मेवेदं सर्वम् (VII. 25-2), इदं सर्वं यदयमात्मा ( Brha II. 4-6), नेह नानास्ति किंचन ( IV. 4-19); ब्रह्मैवेदं सर्वम् ( Mandaka II. 2-1 ) and the censure passages (as quoted in the Bhasya On Gaudapadakārika ) are न तु तद्द्वितीयमस्ति, द्वितीयाद्वै भयं भवति, ... उदरमन्तरं कुरुते । अथ तस्य भयं भवति, मृत्योः स मृत्युमाप्नोति य इह नानेव पश्यति । ( Sankara). प्रशस्यते-स्तूयते शास्त्रेण व्यासादिभिश्च ( Sankara). Anandagiri quotes in this connection, वासुदेवः सर्वमिति स महात्मा सदुर्लभः। (Gita) अहं हरिः सर्वमिदं जनार्दनो नान्यत्ततः कारणकार्यजातम्, अविद्यामोहितात्मानः पुरुषा भिन्नदर्शिनः, कि तेन न कृतं पापं चौरेणात्मापहारिणा (14) The objector says:-- You tell us that there is Brahman only, one without a second, and the जीवs and संधातs are just created by Māyā. But this goes against some Sruti passages which say that before creation, जीव was there along with Atman (we can understand the presence of जीव after creation, as being due to Māya ). How are such passages to be explained ? The Siddhantin's reply is as follows:-- The passage relied upon is सेयं देवतैक्षत हन्ताहमिमास्तिस्रो देवता अनेन जीवेनात्मनानुप्राविश्य नामरूपे व्याकरवाणीति । ... अनेनैव जीवनात्मनानुप्रविश्य नामरूपे व्याकरोत् । (Chandogya VI, 3-2-3), which shows that the जीव आत्मन् was already in existence
