Mandukya Karika, verse 1.11


कार्यकारणबद्धौ ताविष्येते विश्वतैजसौ ।
प्राज्ञः कारणबद्धस्तु द्वौ तौ तुर्ये न सिद्ध्य्तः ॥ ११ ॥

kāryakāraṇabaddhau tāviṣyete viśvataijasau |
prājñaḥ kāraṇabaddhastu dvau tau turye na siddhytaḥ || 11 ||

11. Viśva and Taijasa are conditioned by cause and effect. But Prājña is conditioned by cause alone. These two (cause and effect) do not exist in Turīya.

Shankara Bhashya (commentary)

The generic1 and specific2 characters of Viśva, etc., are described with a view to determining the real nature of Turīya. ‘Kārya’ or effect is that which is done, i.e., which has the characteristic of result. ‘Kāraṇa’ or the cause is that which acts, i.e., it is the state in which the effect remains latent. Both Viśva and Taijasa, described above, are known as being conditioned by cause and effect,3 characterised by both non-apprehension and mis-apprehension of Reality. But Prājña is conditioned by cause alone. Cause, characterised by the non-apprehension of Reality, is the condition of Prājña. Therefore these two, cause and effect, i.e., non-apprehension and mis-apprehension of Reality, do not exist, i.e., are not possible in Turīya.