Mandukya Upanishad---5

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III-21. The immortal can never become mortal. So, too mortal can never become immortal. For a change in one’s nature cannot ever take place in any manner.
III-22. How can the entity that is immortal remain unchanged according to one to whom a thing that is immortal by nature can be born, since it is a product (in his view) ?
III-23. The sruti favours equally the creation in reality and through Maya. That which is settled by the sruti and supported by reasoning is true, and not anything else.
III-24. Since the sruti says, "There is no multiplicity here", "the Lord, owing to Maya, (is seen diversely)", and "The Self, though unborn, (appears to be born in many ways)", it becomes obvious that He is born through Maya.
III-25. By the censure of (the worship of) Hiranyagarbha is negated creation. By the statement, "Who will cause it to be born?", is denied causality.
III-26. On the ground of non-apprehension (of Brahman), all the preceding instruction (for Its comprehension) is negated by the sruti, "This Self is that which has been declared as ‘Not this, not this’". Hence the unborn Self becomes revealed by Itself.
III-27. Birth of that which exists occurs only through Maya and not in reality. He who thinks that something is born in reality, (should know) that that which is already born is (re)born.
III-28. The birth of that which is non-existent cannot occur either through Maya or in reality, for a son of a barren woman cannot be born either through Maya or in reality.
III-29. As in dream the mind vibrates through Maya, as though with dual roles, so in the waking state the mind vibrates through Maya, as though with dual roles.
III-30. There can be no doubt that the non-dual mind alone appears in dream in dual roles. Similarly, in the waking state too, the non-dual mind appears to possess dual roles.
III-31. Whatever there is, moving and unmoving, which constitutes this duality, is perceived by the mind, for when mind does not exist as mind, duality is never perceived.
III-32. When the mind ceases to imagine consequent on the realisation of the Truth which is the Self, then it attains the state of not being the mind and becomes a non-perceiver, owing to the absence of objects to be perceived.
III-33. (The knowers of Brahman) say that the knowledge which is free from imagination, and unborn is not distinct from the knowable. The knowledge of which Brahman is the sole object is unborn and everlasting. The unborn (Self) is known by the (knowledge that is) unborn.
III-34. The behaviour of the mind (thus) restrained, which is free from all imagination and which is endowed with discrimination, should be noticed. The mind in deep sleep is of a different character and is not like that (when it is under restraint).
III-35. The mind becomes dissolved in deep sleep, but when under restraint, it doesn’t become dissolved. That (mind) alone becomes Brahman, the fearless, endowed with the light that is Consciousness on all sides.
III-36. (Brahman is) birthless, sleepless, dreamless, nameless, formless, ever-resplendent and omniscient. (As regards That) there can be no routine practice of any kind.
III-37. The Self is devoid of all (external) organs, and is above all internal organs. It is exquisitely serene, eternally resplendent, divinely absorbed, unchanging and fearless.
III-38. Where there is no thought whatever, there is no acceptance or rejection. Then knowledge, rooted in the Self, attains the state of birthlessness and sameness.
III-39. This Yoga that is said to be not in touch with anything is hard to be perceived by anyone of the Yogis, for the Yogis who behold fear in what is fearless, are afraid of it.
III-40. For all the Yogis, fearlessness, cessation of misery, awareness and everlasting peace, depend upon the control of their mind.
III-41. By a tireless effort such as that by which the emptying of an ocean, drop by drop, is aimed at with the help of the edge of a Kusa grass, the conquest of the mind will become possible through absence of dejection.
III-42. With the (proper) means one should bring under restraint the mind that is torn amid desire and enjoyment. Even when the mind is well settled down in sleep, it should be brought under restraint, for sleep is as harmful as desire.
III-43. Remembering that everything is productive of grief, one should withdraw (one’s mind) from the enjoyment of the objects of desire. (Similarly), remembering that everything is the unborn Brahman, one does not certainly see the born (ie., duality).
III-44. The mind that is in deep sleep should be awakened and the mind that is distracted should be brought back to tranquillity again. One should know the mind as passion-tinged, and should not disturb it when it has attained the state of equillibrium.
III-45. In that state one should not enjoy the happiness, but should, by means of discrimination, become unattached. When the mind that has become still tends towards wandering, it should be unified (with the self) with efforts.
III-46. When the mind does not become merged nor distracted again, when it becomes motionless and does not make appearances (as objects), then it verily becomes Brahman.
III-47. That highest Bliss exists in one’s own Self. It is calm, identical with liberation, indescribable, and unborn. Since It is one with the unborn knowable (Brahman), the knowers of Brahman speak of It as the Omniscient (Brahman).
III-48. No Jiva (individual soul), whichsoever, is born. It has no cause (of birth). (Such being the case), this is the highest Truth where nothing is born whatsoever.