In this lecture, Swami Paramarthananda, an Advaitin, discusses Adi Shankaracharya's refutation of Yogachara Buddhism in his Brahma Sutra Bhashya. He says that Yogachara Buddhism and Advaita may seem similar in that they both think that the external world is unreal, but the difference is that Yogachara Buddhists consider the external world to be a projection of the mind, whereas Advaitins consider the external world to be a projection of the Atma.
But he says that this sometimes gets confusing, because sometimes Advaitins also say the external world is a projection of the mind, thereby blurring the Advaita-Buddhism distinction. As an example he cites verse 4.72 of Gaudapada's Mandukya Karika:
cittaspandikamevedaṃ grāhyagrāhakavaddvayam |
cittaṃ nirviṣayaṃ nityamasaṃgaṃ tena kīrtitam ||
The world of duality, which is perceived to exist and is characterized by the subject—object relationship, is verily a movement of the mind. The mind, again, from the standpoint of Reality has no contact with any object. Hence it is declared to be eternal and unattached.
But he says that one commentator reconciles this by interpreting the word Chitta, which ordinarily refers to the mind, as Chaitanya or consciousness. My question is, which commentator on the Mandukya Karika is Swami Paramarthananda referring to?
You can see what Adi Shankaracharya's Mandukya Karika Bhashya and Anandagiri's Tika say about this verse here; neither of them mention Chaitanya. So I assume it must be some later commentator.