The System of the Vedanta according to Badarayana's Brahma-Sutras and Cankara's Commentary c7.s3.t2.13

c7.s3.t2.13

(3) It does not hold good, either, that space had no origin, because it is different in essence from the earth and the other elements. For, firstly, where the scripture contradicts this, a logical conclusion of the impossibility of its origin is fallacious, and, secondly, its origination follows even as a logical conclusion: for space is not everlasting, because it possesses qualities which are not everlasting (sound perhaps?—that would, however, under no circumstances be an essential quality of space;) therefore we must postulate a beginning for it, as for vases, etc. Do you maintain that, in this, it is not distinguished from Âtman?—For of Âtman, no one has ever yet demonstrated to a follower of the Upanishads that he is the bearer of non-eternal qualities. Furthermore, it has never been proved that space is all-pervading (vibhu) (p. 624, 5; the same monstrous assertion p. 700, 4).