Advaita Prakaranam of Mandukya Upanishad (Chapter 3) Part 13

द्वयोर्द्वयोर्मधुज्ञाने परं ब्रह्म प्रकाशितम् ।
पृथिव्यामुदरे चैव यथाकाशः प्रकाशितः ॥ १२ ॥

dvayordvayormadhujñāne paraṃ brahma prakāśitam |
pṛthivyāmudare caiva yathākāśaḥ prakāśitaḥ || 12 ||

Guadapada negated jiva utpatti by yukti pramanam from 3-9 and he negated jagat utpatti in 10th and from 11th onwards jiva utpatti is again negated by sruti pramanam. This topic will be up to 16th sloka. Various methods of the argument are adopted. First is based on aikya vakyas.

Paramatma is birthless - there is no controversy in this. Once Jivatma is equated with Paramatma then our job is simpler. Then Jiva has to be birthless. Jiva is not born. First Taittirya vakya is taken for vicara. Same argument is given through another Upanishad.

This verse is based on Br. Up. In Br. Up each section is known as Brahmanam. Just as in Tai Up we have Vallis. One section is called Madhu Brahmanam. This section is called so because Atma
is revealed as madhu svarupam. Madhu means ananda because madhu is sweet. Since atma is revealed as madhu it is known by that name.

Here Acharya uses the word madhu jnanam to indicate madhu brahmanam. Here the vyashti samashti pair is taken while discussing atma. Vyashti is adhyatma and samashti is adhideivam.

Upanishad points out that atma in the vyashti and samashti are one and the same. For example eyes you take. It is adhyatma.

Adhideivam is devata of cakshuh. What is it? It is surya devata. Eye is adhyatmam and sun is adhideivam. Tongue and Varuna. Hand and Indra and so on. Srotram and Dig devata.

These vyashti and samashti pairs are enumerated in the whole brahmanam. Upanishad says there that the caitanyam behind the vyashti and samashti are one and the same. Caitanyam behind vyashti is jivatma and caitanyam behind smashti is paramatma and so there is identity between the two.

In Mahdu Brahmanam paramatma is revealed as the same in both (dvyaor) in all pairs. Repetition is meant of indicate al pairs of adhyatma and adhideivam. Vyashti and samashti. It is like what?

Yatha akasah. Like space is revealed as the same on Earth outside and in the stomach inside. The pot is replaced by the belly. The example is not there in the sruti> Acharya reminds the previous example discussed before from 3-9.

So aikyam is there between the two and from this we derive that jiva is birthless and so Brahman is ajati and therefore Advaitam alone is in all three periods.