Mandukya Karika, verse 3.8 Text यथा भवति बालानां गगनं मलिनं मलैः । तथा भवत्यबुद्धानामात्माऽपि मलिनो मलैः ॥ ८ ॥ yathā bhavati bālānāṃ gaganaṃ malinaṃ malaiḥ | tathā bhavatyabuddhānāmātmā'pi malino malaiḥ || 8 || 8. As the ether appears to the ignorant children to be soiled by dirt, similarly, the Ātman also is regarded by the ignorant as soiled. Shankara Bhashya (commentary) As1 the diversity of experiences such as forms, functions, etc....
Mandukya Karika, verse 3.9 Text मरणे संभवे चैव गत्यागमनयोर् अपि । स्थितौ सर्वशरीरेषु आकाशेनाविलक्षणः ॥ ९ ॥ maraṇe saṃbhave caiva gatyāgamanayor api | sthitau sarvaśarīreṣu ākāśenāvilakṣaṇaḥ || 9 || 9. Ātman, in regard to its birth, death, going and coming (i.e., transmigration) and its existing in different bodies, is not dissimilar to the Ākāśa (i.e., the Ghaṭākāśa or the ether portioned off by a jar). Shankara Bhashya (commentary) The point which has been just stated is again thus developed:—Birth, death, etc....
Mandukya Karika, verse 3.10 Text संघाताः स्वप्नवत्सर्वे आत्ममायाविसर्जिताः । आधिक्ये सर्वसाम्ये वा नोपपत्तिर्हि विद्यते ॥ १० ॥ saṃghātāḥ svapnavatsarve ātmamāyāvisarjitāḥ | ādhikye sarvasāmye vā nopapattirhi vidyate || 10 || 10. All aggregates (such as body, etc.) are produced by the illusion of the Ātman (i.e., the perceiver) as in a dream. No rational arguments can be adduced to establish their reality, whether they be equal or superior (to one another). Shankara Bhashya (commentary) The aggregates of body, etc....
Mandukya Karika, verse 3.11 Text रसादयो हि ये कोशा व्याख्यातास्तैत्तिरीयके । तेषामात्मा परो जीवः खं यथा संप्रकाशितः ॥ ११ ॥ rasādayo hi ye kośā vyākhyātāstaittirīyake | teṣāmātmā paro jīvaḥ khaṃ yathā saṃprakāśitaḥ || 11 || 11. The Supreme Jīva (i.e., the non-dual Brahman) is the self of the (five) sheaths, such as the physical, etc., which have been explained in the Taittirīyaka Upaniṣad. That the Supreme Jīva is like the Ākāśa has already been described by us (in the third verse of this chapter)....
Mandukya Karika, verse 3.12 Text द्वयोर्द्वयोर्मधुज्ञाने परं ब्रह्म प्रकाशितम् । पृथिव्यामुदरे चैव यथाकाशः प्रकाशितः ॥ १२ ॥ dvayordvayormadhujñāne paraṃ brahma prakāśitam | pṛthivyāmudare caiva yathākāśaḥ prakāśitaḥ || 12 || 12. The description by pairs, as that of the Ākāśa, which is in the earth as also in the stomach (though referred to separately), applies equally to the Supreme Brahman described in the Madhu Brāhmaṇa (a chapter in the Bṛhadāraṇyaka Upaniṣad), as being both in the corporeal (Adhyātma) and in the celestial (Adhidaiva) regions....
Mandukya Karika, verse 3.13 Text जीवात्मनोरनन्यत्वमभेदेन प्रशस्यते । नानात्वं निन्द्यते यच्च तदेवं हि समञ्जसम् ॥ १३ ॥ jīvātmanorananyatvamabhedena praśasyate | nānātvaṃ nindyate yacca tadevaṃ hi samañjasam || 13 || 13. As the identity of Jīva and Ātman, through their non-dual character, is praised and multiplicity is condemned (in the scriptures), therefore, that (non-duality) alone is rational and correct. Shankara Bhashya (commentary) The Śāstras 1 as well as the sages like Vyāsa, etc....
Mandukya Karika, verse 3.14 Text जीवात्मनोः पृथक्त्वं यत् प्रागुत्पत्तेः प्रकीर्तितम् । भविष्यद्वृत्या गौणं तन्मुख्यत्वं हि न युज्यते ॥ १४ ॥ jīvātmanoḥ pṛthaktvaṃ yat prāgutpatteḥ prakīrtitam | bhaviṣyadvṛtyā gauṇaṃ tanmukhyatvaṃ hi na yujyate || 14 || 14. The separateness of Jīva and Ātman which has been declared in (the ritual portion of the) Upaniṣad, dealing with the origin (of the universe), is only figurative, because this portion (of the Vedas) describes only what is to be....
Mandukya Karika, verse 3.15 Text मृल्लोहविस्फुलिङ्गाद्यैः सृष्टिर्या चोदितान्यथा । उपायः सोऽवताराय नास्ति भेदः कथंचन ॥ १५ ॥ mṛllohavisphuliṅgādyaiḥ sṛṣṭiryā coditānyathā | upāyaḥ so'vatārāya nāsti bhedaḥ kathaṃcana || 15 || 15. (The scriptural statements regarding) creation as illustrated by examples of earth, iron, sparks, etc., or otherwise, (only) serve the purpose of (ultimately) explaining the unity (of Jīva and Brahman). (Really speaking) multiplicity does not exist in any manner. Shankara Bhashya (commentary) (Objection)—Before1 creation all this might have been unborn, one and non-dual; but after creation, all this evolved world and the embodied beings (Jīvas) denote multiplicity....
Mandukya Karika, verse 3.16 Text आश्रमास्त्रिविधा हीनमध्यमोत्कृष्टदृष्टयः । उपासनोपदिष्टेयं तदर्थमनुकम्पया ॥ १६ ॥ āśramāstrividhā hīnamadhyamotkṛṣṭadṛṣṭayaḥ | upāsanopadiṣṭeyaṃ tadarthamanukampayā || 16 || 16. There are three stages of life corresponding to three,—the lower, the middle and the high—powers of comprehension. The Scripture, out of compassion, has taught this devotion (or discipline) for the benefit of those (who are not yet enlightened). Shankara Bhashya (commentary) (Objection)—If according to such Śruti passages as “Ātman is one and without a second”, etc....
Mandukya Karika, verse 3.17 Text स्वसिद्धान्तव्यवस्थासु द्वैतिनो निश्चिता दृढम् । परस्परं विरुध्यन्ते तैरयं न विरुध्यते ॥ १७ ॥ svasiddhāntavyavasthāsu dvaitino niścitā dṛḍham | parasparaṃ virudhyante tairayaṃ na virudhyate || 17 || 17. The dualists obstinately cling to the conclusions arrived at by their own enquiries (as being the truth). So they contradict one another; whereas the Advaitin finds no conflict with them. Shankara Bhashya (commentary) The knowledge of the non-dual Self is established by both Scriptures and reasoning....
Mandukya Karika, verse 3.18 Text अद्वैतं परमार्थो हि द्वैतं तद्भेद उच्यते । तेषाम् उभयथा द्वैतं तेनायं न विरुद्ध्यते ॥ १८ ॥ advaitaṃ paramārtho hi dvaitaṃ tadbheda ucyate | teṣām ubhayathā dvaitaṃ tenāyaṃ na viruddhyate || 18 || 18. As non-duality is the ultimate Reality, therefore duality is said to be its effect (Kārya or Bheda). The dualists perceive duality either way (i.e., both in the Absolute and in the phenomena). Therefore the non-dual position does not conflict with the dualist’s position....
Mandukya Karika, verse 3.19 Text मायया भिद्यते ह्येतन्नान्यथाऽजं कथञ्चन । तत्त्वतो भिद्यमाने हि मर्त्यताममृतं व्रजेत् ॥ १९ ॥ māyayā bhidyate hyetannānyathā'jaṃ kathañcana | tattvato bhidyamāne hi martyatāmamṛtaṃ vrajet || 19 || 19. This unborn (changeless, non-dual Brahman) appears to undergo modification only on account of Māyā (illusion) and not otherwise. For, if this modification were real, the Immortal (Brahman) would become mortal. Shankara Bhashya (commentary) If duality1 were the effect of non-duality, then it could be contended that duality also, like the Advaita, is the Supreme Reality....
Mandukya Karika, verse 3.20 Text अजातस्यैव भावस्य जातिमिच्छन्ति वादिनः । अजातो ह्यमृतो भावो मर्त्यतां कथमेष्यति ॥ २० ॥ ajātasyaiva bhāvasya jātimicchanti vādinaḥ | ajāto hyamṛto bhāvo martyatāṃ kathameṣyati || 20 || 20. The disputants (i.e., the dualists) contend that the ever-unborn (changeless) entity (Ātman) undergoes a change. How could an entity which is changeless and immortal partake of the nature of the mortal? Shankara Bhashya (commentary)
Mandukya Karika, verse 3.21-22 Text न भवत्यमृतं मर्त्यं न मर्त्यममृतं तथा । प्रकृतेरन्यथाभावो न कथंचिद्भविष्यति ॥ २१ ॥ na bhavatyamṛtaṃ martyaṃ na martyamamṛtaṃ tathā | prakṛteranyathābhāvo na kathaṃcidbhaviṣyati || 21 || 21. The immortal cannot become mortal, nor can the mortal ever become immortal. For, it is never possible for a thing to change its nature. स्वभावेनामृतो यस्य भावो गच्छति मर्त्यताम् । कृतकेनामृतस्तस्य कथं स्थास्यति निश्चलः ॥ २२ ॥ svabhāvenāmṛto yasya bhāvo gacchati martyatām | kṛtakenāmṛtastasya kathaṃ sthāsyati niścalaḥ || 22 ||...
Mandukya Karika, verse 3.23 Text भूततोऽभूततो वापि सृज्यमाने समा श्रुतिः । निश्चितं युक्तियुक्तं च यत्तद्भवति नेतरत् ॥ २३ ॥ bhūtato'bhūtato vāpi sṛjyamāne samā śrutiḥ | niścitaṃ yuktiyuktaṃ ca yattadbhavati netarat || 23 || 23. The passing into birth may be real or illusory. Both these views are equally mentioned in the Śruti. That which is supported by Śruti and corroborated by reason, is alone true and not the other. Shankara Bhashya (commentary) (Objection)—Those1 who do not admit the change or the passing into birth of Brahman, cannot justify the Scriptural passages which support creation....