The Mandukya Upanishad with Gaudapada’s Karika and Shankara’s Commentary
Kārikā, verse 2.19
प्राणादिभिरनन्तैश्च भावैरेतैर्विकल्पितः ।
मायैषा तस्य देवस्य यया संमोहितः स्वयम् ॥ १९ ॥
prāṇādibhiranantaiśca bhāvairetairvikalpitaḥ |
māyaiṣā tasya devasya yayā saṃmohitaḥ svayam || 19 ||
19. The Ātman is imagined as Prāṇa and other endless objects. This is due to Māyā (ignorance) of the luminous (Ātman itself) by which It is (as it were) deluded.
If it be definitely ascertained that Ātman is verily one, how could it be imagined as the endless objects like Prāṇa, etc., having the characteristics of the phenomenal experience? It is thus explained:—This is due to the Māyā (ignorance) inhering in the luminous Ātman. As the illusion conjured up by the juggler makes1 the very clear sky appear covered with trees blooming with flowers and leaves, so2 does this luminous Ātman become deluded, as it were, by his own Māyā. “My Māyā cannot be easily got over” declares the Gītā.
Ānandagiri’s Ṭīkā (glossary):
1 Makes, etc.—Even when under the influence of the juggler’s illusion, the sky appears to be filled with trees, etc., it does not, in reality, lose its natural clearness.
2 So, etc.—Māvā as the explanation of the manifold is from, the causal standpoint. Even when the Ātman appears to be transformed into the universe, it does not, in reality, lose its non-dual character.