Mandukya Karika, verse 3.3

Sanskrit text, IAST transliteration and English translation

आत्मा ह्याकाशवज्जीवैर्घटाकाशैरिवोदितः ।
घटादिवच्च संघातैर्जातावेतन्निदर्शनम् ॥ ३ ॥

ātmā hyākāśavajjīvairghaṭākāśairivoditaḥ |
ghaṭādivacca saṃghātairjātāvetannidarśanam || 3 ||

3. Ātman may be said to be similar to Ākāśa (ether) manifested in the forms of the Jīvas (embodied selves) which may be compared to the ether enclosed in pots. Again, as pots, etc., are said to be produced from the Ākāśa (ether), similarly (gross) bodies are said to be evolved from the Ātman. This is the illustration of the manifestation (from Brahman, if any).

Shankara Bhashya (commentary)

It has been said in the previous text, “I shall now describe Brahman, birthless and free from all narrowness.” Now I shall give an illustration and a reason to substantiate the proposition. As the Supreme Ātman is like the Ākāśa, subtle, without parts and all-pervasive, it is compared to the Ākāśa. The Supreme Self again, who is likened to the Ākāśa, is said to be manifested as the embodied beings (Jīvas) or Kṣetrajñas (Knowers of bodies), and are likened to the Ghaṭākāśas or the Ākāśa enclosed in jars. This is the Supreme Self which is like the Ākāśa. Or the sentence may be explained thus:—As the totality of the Ākāśa enclosed within the pots is said to constitute what is known as the Mahākāśa or the great expanse of ether, similarly the totality of the embodied beings (Jīvas) constitutes the Supreme Being. The creation or manifestation of the Jīvas (embodied beings) from the Supreme Self, as stated in the Vedānta, is like the creation or manifestation of the Ghaṭākāśa (i.e., the ether enclosed in a jar) from the Mahākāśa (or the great and undifferentiated ether). That is to say, creation or manifestation is not¹ real. As² from that Ākāśa are produced such physical objects as the pot, etc., similarly from the Supreme Self which is like the Ākāśa, are produced the entire aggregate of material entities, such as the earth, etc., as well as the individual bodies, all³ characterised by causality, the entire⁴ production being nothing but mere imagination like that of the snake in the rope. Therefore it is said, “The aggregates (of the gross bodies) are produced like the pot, etc.” When⁵ the Śruti, with a view to the enlightenment of the ignorant, speaks of the creation or manifestation (of the Jīvas) from the Ātman, then such manifestation, being admitted as a fact, is explained with the help of the illustration of the creation of the pot, etc., from the Ākāśa.

Anandagiri Tika (glossary)

¹ Not real—As the Ākāśa does not really create the Ākāśa enclosed within the pot, etc., but appears as enclosed on account of the association of the upādhìs of the pot, etc., similarly the Supreme Self does not manifest or create any Jīva but appears as Jīvas on account of its association with the upādhis of ignorance (Avidyā). This is an explanation of creation from the empirical standpoint when such creation is admitted as a fact. But from the standpoint of Reality there is no creation.

² As, etc.—The pot, etc., cannot be produced without space. They exist in space. Similarly no physical body can exist without the substratum of Ātman. Therefore, Ātman is said to have created the physical bodies.

³ All, etc.—All phenomenal objects are characterised by the law of cause and effect.

⁴ Entire, etc.—Vedānta accepts both the theories of Vivarta and Pariṇāma as explanation of the phenomenal universe. Brahman is imagined to manifest himself as the universe through Māyā, and then the universe follows the law of causation.

⁵ When, etc.—Creation through Māyā is only an explanation of the universe when one takes it to be real. It is not truth. Māyā is only a statement of fact, an explanation of the world we perceive in a state of ignorance. From the standpoint of Reality neither the universe nor Māyā exists. Brahman alone exists.