Mandukya Karika, verse 4.26

Sanskrit text, IAST transliteration and English translation

चित्तं न संस्पृशत्यर्थं नार्थाभासं तथैव च ।
अभूतो हि यतश्चार्थो नार्थाभासस्ततः पृथक् ॥ २६ ॥

cittaṃ na saṃspṛśatyarthaṃ nārthābhāsaṃ tathaiva ca |
abhūto hi yataścārtho nārthābhāsastataḥ pṛthak || 26 ||

26. The mind is not related to the (external) object Nor are the ideas which appear as external objects, reflections upon the mind. It is so because the objects are non-existent and the ideas (which appear as external objects) are not separate from the mind.

Shankara Bhashya (commentary)

Because there are no external objects as cause, the mind does not relate itself to external objects which are supposed to be the cause of the subjective impression. Nor is the mind related to the ideas which appear as external objects, as the mind, like¹ the dream-mind, is identical with such ideas. It² is because the external objects such as sound, etc., perceived in the waking state, are as unreal as dream-objects, for³ reasons stated already. Another reason is that the ideas appearing as external objects are not different from the mind. It⁴ is the mind alone which, as in dream, appears as external objects such as the jar, etc.

Anandagiri Tika (glossary)

¹ Like, etc.—In dream one experiences various external objects. But it is found in the waking state that it is mind alone which appears as objects seen in dream. The mind is identical with these ideas. Therefore there cannot be any causal relation between the mind and the ideas.

² It is, etc.—Therefore there cannot be any causal relation between the mind and the non-existing external objects.

³ For reasons, etc.—This has been treated in the second chapter of the Kārikā and in other places of the Kārikā.

⁴ It is, etc.—It is Self alone which exists. All that are perceived by the deluded as external objects are nothing but the Self. There is only non-dual Ātman. The duality is due to illusion.