Vishnu.Sahasranama.with.the.Bhasya.of.Sankaracharya_text

10 VISHNU SAHASRANAMA
along with it." (Br. Up. 3-4-7) : " He entered thither to
the very tips of the finger nails."
Both Jivatman and Paramatman are identical because
S'rutis like those now quoted teach that the Supreme One
who undergoes no modifications entered the body as the
witness of Buddhi and its modifications.
But there is a difference between that which entered
and the one that followed as witness. If so whence the
sameness ? No. The S'rutis (Tai. ar., 3-14) say : " The one
Deva became many." (3-11) " One only is considered as
many." (3-14) " Thou art one who followed many that
entered," and the S'rutis also teach that as one only entered
as many, there is no difference between the many that
entered and the one that followed.
The Taittirlyaka (Sara hits, 4-1-8) has eight mantras
from Hiranya garbha to Kasmai DevfXya which also support
the above point. Kath. Up. (5-9 to 13) says : "As
the one fire, after it has entered the world, assumes
different forms according to whatever it enters, so the one
Self within all things assumes different forms according to
whatever it enters, and exists also without. As the one
air, after it has entered the world, assumes different forms
according to whatever it enters, so the one Self within all
assumes different forms according to whatever it enters
and exists also without. As the sun, the eye of the whole
world, is not contaminated by the external impurities seen
by the eyes, so the one Self within all creatures is never
contaminated by the misery of the world, being himself
without." " There is one Ruler, the Self within all creatures,
who makes one form manifold. The wise who
perceive him within their Self, to them belongs eternal
happiness, not to others. There is one eternal thinker,
thinking non-eternal thoughtB, who, though one, fulfils the
desires of many. The wise who perceive him within their
Self to them belongs eternal peace, not to others." Br.
Up. (3-4-11) says : " Verily, in the beginning this was