47 As the line made by a moving fire—brand appears to be straight, crooked, etc., so Consciousness, when set in motion, appears as the perceiver, the perceived and the like.

48 As the fire—brand, when not in motion, is free from all appearances and remains changeless, so Consciousness, when not in motion, is free from all appearances and remains Changeless.

49 When the fire—brand is set in motion, the appearances that are seen in it do not come from elsewhere. When it is still, the appearances do not leave the motionless fire—brand and go elsewhere, nor do they enter into the fire—brand itself.

50 The appearances do not emerge from the fire—brand, because their nature is not that of a substance. This applies likewise to Consciousness, because of the similarity of the appearances.

51—52 When Consciousness is associated with the idea of activity, as in the waking and dream states, the appearances that seem to arise do not come from anywhere else. When Consciousness is non—active, as in deep sleep, the appearances do not leave the non—active Consciousness and go elsewhere, nor do they merge in it. The appearances do not emerge from Consciousness, for their nature is not that of a substance. They are incomprehensible, because they are not subject to the relation of cause and effect.

53 A substance may be the cause of another substance and a non— substance, the cause of another non—substance. But the individuals cannot possibly be anything like a substance or a non— substance.

54 Thus external appearances (objects) are not caused by the mind, nor is the mind caused by them. Hence thoughtful people hold to the principle of absolute non—creation.

55 As long as a person clings to the belief in causality, he will find cause producing effect. But when this attachment to causality wears away, cause and effect become non—existent.

~Mandukya Upanishad http://www.swamij.com/upanishad-mandukya-karika.htm