Mandukya Karika, verse 3.6

Sanskrit text, IAST transliteration and English translation

रूपकार्यसमाख्याश्च भिद्यन्ते तत्र तत्र वै ।
आकाशस्य न भेदोऽस्ति तद्वज्जीवेषुनिर्णयः ॥ ६ ॥

rūpakāryasamākhyāśca bhidyante tatra tatra vai |
ākāśasya na bhedo'sti tadvajjīveṣunirṇayaḥ || 6 ||

6. Though form, function and name are different here and there yet this does not imply any difference in the Ākāśa (which is one). The same is the conclusion (truth) with regard to the Jīvas.

Shankara Bhashya (commentary)

(Objection)—If¹ Ātman be one then how is it possible to justify the variety of experiences pointing to the multiplicity of Ātman (which is explained as being) due to Avidyā (ignorance)?

(Reply)—This is thus explained: In our common experience with regard to this Ākāśa (which is really one), we find variety of forms, such as large, small, etc., in respect of the Ākāśa enclosed in a pot, a water-bowl and a cover. Similarly there are various functions (of the same Ākāśa) such as fetching water, preserving water and sleeping. Lastly there are various names as the ether enclosed in a jar (ghaṭa). the ether enclosed in a water-bowl (karaka), etc., caused by different upādhis. All these different forms, functions and names are matters of common experience. This variety of experience caused by different forms, etc., is not true from, the standpoint of the ultimate Reality. For, in reality Ākāśa. never admits of any variety. Our empirical activities based upon the difference in Ākāśa are not possible without the instrumentality of an adventitious upādhi.² As in this illustration, the Jīvas (embodied beings) which may be compared to the Ākāśa enclosed in a jar, are regarded as different, this difference³ being caused by the upādhis. This is the conclusion of the wise.

This text gives one of the explanations of the empirical world as stated by the wise.

Anandagiri Tika (glossary)

¹ If, etc.—The contention of the opponent is this: The variety of names, forms and functions is an indubitable experience of the relative world. This can be explained only if we admit the multiplicity of Ātman. Therefore there are infinite number of Ātmans, each having a different name and form and each performing a different function. The unity of Ātman cannot explain this variety.

² Upādhi—i.e., The form of a pot, water-bowl, etc.

³ Difference—The apparent difference in our empirical experience is caused by upādhis which are unreal. These upādhis are unreal on account of their changeable and negatable nature. Therefore from the standpoint of Reality, Ātman, like the Ākāśa, is only one and without a second.

This explanation that this apparent difference of the empirical experience is caused by Avidyā is given from the relative standpoint when such difference is admitted as a fact. But from the standpoint of the ultimate Reality, the difference does not exist.