Acharya Prashant explains a verse from the Avadhuta Gita, which states that just as the sky is one and indivisible despite appearing fragmented by various objects, the Atman (Self) is also one and present in all subtle and gross bodies. The seeker is advised to see the Atman as unbroken and unattached, like a thread running through beads. Its vastness is such that it can only be compared, to some extent, to the sky. Therefore, the seeker should contemplate the sky-like nature of the Atman. Responding to a question about the nature of space (Akash), Acharya Prashant clarifies that the physical sky, the world of objects, and time are interconnected and essentially one. Two objects cannot exist without space, and space cannot exist without objects to define it; this is a relationship of duality. Similarly, time is related to the constant change inherent in objects. This entire framework of time, space, and objects constitutes the material world. He distinguishes this physical sky from the sky used as a metaphor for the Atman. When the Atman is compared to the sky, it refers to a different, complete sky (Purna Akash) or the great sky (Mahat Akash), not the physical sky with stars and planets. This comparison is used because, for our limited senses, the sky is the vastest thing we can perceive. The sages use this metaphor to convey the infinity of the Atman, which the mind cannot otherwise grasp. The text itself says the comparison is only partial ('kuch-kuch'). The real emphasis of this teaching is to make one realize the smallness and pettiness of the ego (Aham), which always lives within limitations and boundaries. The Atman is called infinite to negate the finite ego. Therefore, one should not get entangled in conceptualizing the Atman or the sky, but rather focus on the smallness of the ego. By understanding the pettiness of the ego, the infinity of the Atman is automatically realized.