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Another example is what you associate with. Adi Shankara in his Bhasya on Aitareya Upanishad,1.1.1 says Water appears as foam in the sea after its manifestation but foam is nothing but water.

Bubbles, appear separated by time and space, but there is nothing except water.

Brihadaranya Upanisad in 2.5.19. The all-pervading (and non-dual) Brahman appears, due to Maya, as the Jiva, by being reflected in the limiting adjunct (upadhi) in the form of the intellect which, being constituted of Sattva alone, is pure and so capable of reflecting Brahman.

Another example is what you associate withKarika 3. Adi Shankara in his Bhasya on Aitareya Upanishad,1.1.18 says Water appears as foam in it is wrong to think that the sea after its manifestation but foampot space is nothing but watera ‘part’ of the total space and that we ourselves are a ‘part’ (or a modification) of Brahman.

Bubbles, appear separated by time There is a tendency to think that there is a space ‘inside’ the pot and a different space, but there ‘outside’ the pot. But it is nothing except waterthe pot which is in the (total) space, not the other way round. Space cannot have parts. Karika 3.9 concludes the similarities of Self and space.

Brihadaranya Upanisad in 2.5.19. The all-pervading (and non-dual) Brahman appears, due to Maya, as the Jiva, by being reflected in the limiting adjunct (upadhi) in the form of the intellect which, being constituted of Sattva alone, is pure and so capable of reflecting Brahman.

Another example is what you associate with. Adi Shankara in his Bhasya on Aitareya Upanishad,1.1.1 says Water appears as foam in the sea after its manifestation but foam is nothing but water.

Bubbles, appear separated by time and space, but there is nothing except water.

Another example is what you associate with. Adi Shankara in his Bhasya on Aitareya Upanishad,1.1.1 says Water appears as foam in the sea after its manifestation but foam is nothing but water.

Bubbles, appear separated by time and space, but there is nothing except water.

Brihadaranya Upanisad in 2.5.19. The all-pervading (and non-dual) Brahman appears, due to Maya, as the Jiva, by being reflected in the limiting adjunct (upadhi) in the form of the intellect which, being constituted of Sattva alone, is pure and so capable of reflecting Brahman.

Karika 3.8 says it is wrong to think that the pot space is a ‘part’ of the total space and that we ourselves are a ‘part’ (or a modification) of Brahman. There is a tendency to think that there is a space ‘inside’ the pot and a different space ‘outside’ the pot. But it is the pot which is in the (total) space, not the other way round. Space cannot have parts. Karika 3.9 concludes the similarities of Self and space.

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From the translation of Mandukya Karika with commentary

Karika 3.3. When we say that we have built a house, we tend to think that we have created the various room-spaces. All we have done is erected some walls and a roof and it is these which demarcate and separate the space that was already there in an unlimited form. The space itself is totally unaffected by what we have done. Before the house was built, there was space – a single, total space stretching to infinity in all directions. We have erected these walls but the space outside and inside has not changed. And when the house is destroyed, the space will still be there, and will remain quite unaffected by the entire process.

When a new ‘pot-space’ is ‘created’ by the potter’s throwing a new clay pot, we can see that nothing has really happened as far as the space is concerned. Before, there was the total space, and after, there is total space. The only difference is that there is now some clay occupying part of it and seeming to delineate a separate portion. ‘Pot space’ is a mistaken notion. ‘Pot space’ is never created; it is the physical clay pot which is ‘as though’ created.

Karika 3.4 says that, when the pot is broken, the space within ceases to exist as an apparently separate entity. In fact, as already stated, it never was a separate entity. Moving the pot around never moved a discrete space around; rather it was the pot itself which was moved within space.

Another example is what you associate with. Adi Shankara in his Bhasya on Aitareya Upanishad,1.1.1 says Water appears as foam in the sea after its manifestation but foam is nothing but water.

Another example is what you associate with. Adi Shankara in his Bhasya on Aitareya Upanishad,1.1.1 says Water appears as foam in the sea after its manifestation but foam is nothing but water.

From the translation of Mandukya Karika with commentary

Karika 3.3. When we say that we have built a house, we tend to think that we have created the various room-spaces. All we have done is erected some walls and a roof and it is these which demarcate and separate the space that was already there in an unlimited form. The space itself is totally unaffected by what we have done. Before the house was built, there was space – a single, total space stretching to infinity in all directions. We have erected these walls but the space outside and inside has not changed. And when the house is destroyed, the space will still be there, and will remain quite unaffected by the entire process.

When a new ‘pot-space’ is ‘created’ by the potter’s throwing a new clay pot, we can see that nothing has really happened as far as the space is concerned. Before, there was the total space, and after, there is total space. The only difference is that there is now some clay occupying part of it and seeming to delineate a separate portion. ‘Pot space’ is a mistaken notion. ‘Pot space’ is never created; it is the physical clay pot which is ‘as though’ created.

Karika 3.4 says that, when the pot is broken, the space within ceases to exist as an apparently separate entity. In fact, as already stated, it never was a separate entity. Moving the pot around never moved a discrete space around; rather it was the pot itself which was moved within space.

Another example is what you associate with. Adi Shankara in his Bhasya on Aitareya Upanishad,1.1.1 says Water appears as foam in the sea after its manifestation but foam is nothing but water.

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There are no upadhis in Brahman. Upadhis appear to create division because of avidya. Space inside pot and outside pot is relative to where you stand. Further, there is no difference in space at any level even if there is a pot. It is only your sensory perception or avidya that induces the division.

Panchadasi-2.20 and 21. There are three bhedas: svagata bheda. vijaatiya bheda. sajaatiya bheda. None of them exist in Brahman, which is infinite.

In Vivekachudamani, 235, Shankara says: The world has no existence apart from the Supreme Self and the appearance of its separateness is false like the appearance of a snake in a rope. Can a superimposition have any existence apart from its own substratum? Through delusion, it is the substratum itself which appears like that.

From Sata Sloki of Adi Shankara, Verse 50: Brahman is reflected in the intellect of various jivas. The reflection in water can appear as many but the original is only one. Similarly, the one Supreme Being (Brahman) takes on, by His power of Maya, infinite forms because of being reflected in innumerable intellects.

Brihadaranya Upanisad in 2.5.19. The all-pervading (and non-dual) Brahman appears, due to Maya, as the Jiva, by being reflected in the limiting adjunct (upadhi) in the form of the intellect which, being constituted of Sattva alone, is pure and so capable of reflecting Brahman.

As the jiva is a reflection of Brahman, is in reality non-different from Brahman. The Jivas appear as many, different from one another and limited beings, only because of the limiting upadhi, the intellect, just as the space inside a pot, though not different from the total infinite space, appears limited by the size of the pot.

See the key word Shankara uses that it is infinite space. Addition of space by the pot is an illusion. Just like addition of 1 or 10 to infinity is still infinity.

Panchadasi-3.35, 36, 37: Brahman is not limited in space. It is not limited in time. It is infinite and eternal.

Sata Sloki verse 60: Space exists both before and after a pot is made. It is wrong to think that space inside the pot comes into existence when the pot is made and is destroyed when the pot is destroyed. When an empty pot is moved from one location to another, space appears to move along with it providing a spatial difference. This is wrong. It is infinite space always.

Any astrophysicist will tell you that Spatial differences in space are illusionary. In fact, in large spaces, only space-time exists together and space and time are interwined.

Another example is what you associate with. Adi Shankara in his Bhasya on Aitareya Upanishad,1.1.1 says Water appears as foam in the sea after its manifestation but foam is nothing but water.

Bubbles, appear separated by time and space, but there is nothing except water.

Avidya causes difference of space/time when none actually exist.