Māndukya 2.09

प्रपञ्चो यदि विद्येत निवर्तेत न संशयः। मायामात्रमिदं द्वैतं अद्वैतं परमार्थतः ॥९॥

prapañco yadi vidyeta nivarteta na saṁśayaḥ। māyāmātramidaṁ dvaitaṁ advaitaṁ paramārthataḥ ॥9॥

[प्रपञ्चः (prapañcaḥ) - the universe with its five fold differences; यदि (yadi) - if; विद्येत (vidyeta) - is understood clearly; निवर्तेत (nivarteta) - would cease; न (na) - not; संशयः (saṁśayaḥ) - doubt; मायामात्रम् (māyāmātram) - illusion only; इदं (idaṁ) - this; द्वैतम् (dvaitam) - duality; अद्वैतम् (advaitam) - non-duality; परमार्थतः (paramārthataḥ) - in reality;]

If the universe with its five fold differences is understood clearly, it would certainly cease to exist; there is no doubt. This duality is merely an illusion; in reality, it is non-dual.

Bhāshya 2.09

'paramārthataḥ' - '(seeing oneself as different) from the Supreme Lord'; 'dvaitaṃ' - means knowing in two ways, i.e. knowing the Supreme differently by the ignorant; 'advaita' - understanding the supreme as not otherwise, i.e. understanding the Supreme AS-IS. The relationship between the body and its owner is merely an illusion of the embodied being arising out of pride. In truth, this does not exist, as everything is under the control of the Supreme Lord.

"तन्वा स्वस्वामिसम्बन्धः प्रपञ्चोऽस्य शरीरिणः। वस्तुतोऽसौ न चैवास्ति परमस्य वशे यतः॥ तन्वादिकस्तथाऽप्येष ह्यभिमानात् प्रदृश्यते। अतः स विद्यत इति ह्यङ्गीकारो भवेद्यदि। तथापि भगवज्ज्ञानात् स निवर्तेदसंशयम्॥"

"tanvā svasvāmisambandhaḥ prapañco'sya śarīriṇaḥ। vastuto'sau na caivāsti paramasya vaśe yataḥ॥ tanvādikastathā'pyeṣa hyabhimānāt pradṛśyate। ataḥ sa vidyata iti hyaṅgīkāro bhavedyadi। tathāpi bhagavajjñānāt sa nivartedasaṃśayam॥"

[तन्वा (tanvā) - by the body; स्व (sva) - own; स्वामि (svāmi) - master; सम्बन्धः (sambandhaḥ) - relationship; प्रपञ्चः (prapañcaḥ) - manifestation; अस्य (asya) - of this; शरीरिणः (śarīriṇaḥ) - embodied being; वस्तुतः (vastutaḥ) - in reality; असौ (asau) - he; न (na) - not; च (ca) - and; एव (eva) - indeed; अस्ति (asti) - exists; परमस्य (paramasya) - of the supreme; वशे (vaśe) - under control; यतः (yataḥ) - because; तनु (tanu) - body; आदिकः (ādikaḥ) - beginning with; तथा (tathā) - thus; अपि (api) - also; एषः (eṣaḥ) - this; हि (hi) - indeed; अभिमानात् (abhimānāt) - from pride; प्रदृश्यते (pradṛśyate) - is seen; अतः (ataḥ) - therefore; सः (saḥ) - he; विद्यते (vidyate) - exists; इति (iti) - thus; हि (hi) - indeed; अङ्गीकारः (aṅgīkāraḥ) - acceptance; भवेत् (bhavet) - would be; यदि (yadi) - if; तथापि (tathāpi) - even so; भगवत् (bhagavat) - divine; ज्ञानात् (jñānāt) - from knowledge; सः (saḥ) - he; निवर्तेत (nivarteta) - would turn back; असंशयम् (asaṃśayam) - without doubt;]

"The relationship between the body and its owner is merely an illusion of the embodied being. In truth, this does not exist, as everything is under the control of the Supreme Lord. This is perceived due to pride, beginning with the body. If there is an acceptance of his supreme existence, then, through divine knowledge, he would undoubtedly turn back."

इति ब्रह्मतर्के।

iti brahmatarke।

[इति (iti) - thus; ब्रह्मतर्के (brahmatarke) - in the reasoning of Brahman;]

- stated thus in the ancient testimonial named Brahmatarka, the reasoning of Brahman.

अद्वैतमनन्यथा ज्ञातम्। परब्रह्मादिवस्तु तत्। द्वैतं द्विधा ज्ञातं अन्यथा ज्ञातं अज्ञैः। परमार्थतः परमेश्वरात्। तस्यैव मायामात्रं तदिच्छया निर्मितम्। तदन्यथाज्ञानं तस्मात् तदिच्छयैव निवर्तते।

advaitam ananyathā jñātam। parabrahmādivastu tat। dvaitaṃ dvidhā jñātaṃ anyathā jñātaṃ ajñaiḥ। paramārthataḥ parameśvarāt। tasyaiva māyāmātraṃ tadicchayā nirmitam। tadanyathājñānaṃ tasmāt tadicchayaiva nivartate।

[अद्वैतम् (advaitam) - non-duality; अनन्यथा (ananyathā) - not otherwise; ज्ञातम् (jñātam) - known; परब्रह्मादिवस्तु (parabrahmādivastu) - the supreme Brahman and others; तत् (tat) - that; द्वैतं (dvaitaṃ) - duality; द्विधा (dvidhā) - in two ways; ज्ञातं (jñātaṃ) - known; अन्यथा (anyathā) - otherwise; ज्ञातं (jñātaṃ) - known; अज्ञैः (ajñaiḥ) - by the ignorant; परमार्थतः (paramārthataḥ) - in reality; परमेश्वरात् (parameśvarāt) - from the supreme lord; तस्यैव (tasyaiva) - of him alone; मायामात्रं (māyāmātraṃ) - mere illusion; तदिच्छया (tadicchayā) - by his will; निर्मितम् (nirmitam) - created; तदन्यथा (tadanyathā) - otherwise; अज्ञानं (ajñānaṃ) - ignorance; तस्मात् (tasmāt) - therefore; तदिच्छया (tadicchayā) - by his will; एव (eva) - indeed; निवर्तते (nivartate) - ceases;]

The term 'advaita' i.e. Non-duality, is understanding not otherwise, i.e. understanding AS-IS. It involves knowledge of the supreme reality and others. The term 'dvaitaṃ', i.e. duality, means knowing in two ways, i.e. knowing differently by the ignorant. The word 'paramārthataḥ' in this context means '(seeing oneself different) from the Supreme Lord'. By his will alone, of him, illusion is created. Thus the knowledge of wrongly perceiving Him and the reality comes from Him, and by His will alone it ceases.

"परेण ब्रह्मणा यत्तु द्विधा न ज्ञातमञ्जसा। तदद्वैतं परं ब्रह्म तदेव ज्ञातमन्यथा॥ जीवेन द्वैतमुद्दिष्टं मिथ्याज्ञानं तदेव च। परमार्थात् पराद् विष्णोर्जातमिच्छावशादनु॥ मायेतीच्छा समुद्दिष्टा मायामात्रं तदुद्भवम्। उत्तमत्वात् परार्थोऽसौ भगवान् विष्णुरव्ययः॥"

"pareṇa brahmaṇā yattu dvidhā na jñātamañjasā। tadadvaitaṃ paraṃ brahma tadeva jñātamanyathā॥ jīvena dvaitamuddiṣṭaṃ mithyājñānaṃ tadeva ca। paramārthāt parād viṣṇorjātamicchāvaśādanu॥ māyetīcchā samuddiṣṭā māyāmātraṃ tadudbhavam। uttamatvāt parārtho'sau bhagavān viṣṇuravyayaḥ॥"

[परेण (pareṇa) - by the supreme; ब्रह्मणा (brahmaṇā) - by Brahman; यत् (yat) - which; तु (tu) - but; द्विधा (dvidhā) - in two ways; न (na) - not; ज्ञातम् (jñātam) - known; अञ्जसा (añjasā) - clearly; तत् (tat) - that; अद्वैतम् (advaitam) - non-dual; परम् (param) - supreme; ब्रह्म (brahma) - Brahman; तत् (tat) - that; एव (eva) - indeed; ज्ञातम् (jñātam) - known; अन्यथा (anyathā) - otherwise; जीवेन (jīvena) - by the soul; द्वैतम् (dvaitam) - duality; उद्दिष्टम् (uddiṣṭam) - indicated; मिथ्या (mithyā) - false; ज्ञानम् (jñānam) - knowledge; तत् (tat) - that; एव (eva) - indeed; च (ca) - and; परमार्थात् (paramārthāt) - from the ultimate reality; परात् (parāt) - from the supreme; विष्णोः (viṣṇoḥ) - of Vishnu; जातम् (jātam) - born; इच्छा (icchā) - desire; वशात् (vaśāt) - by the control; अनु (anu) - after; माया (māyā) - illusion; इति (iti) - thus; इच्छा (icchā) - desire; समुद्दिष्टा (samuddiṣṭā) - is indicated; माया (māyā) - illusion; मात्रम् (mātram) - only; तत् (tat) - that; उद्भवम् (udbhavam) - origin; उत्तमत्वात् (uttamatvāt) - due to supremacy; परार्थः (parārthaḥ) - for the supreme purpose; असौ (asau) - he; भगवान् (bhagavān) - the Lord; विष्णुः (viṣṇuḥ) - Vishnu; अव्ययः (avyayaḥ) - imperishable;]

"The supreme Brahman, not clearly known in dual ways, is indeed the non-dual supreme Brahman known otherwise. The soul indicates duality as false knowledge, stemming from the ultimate reality, born of Vishnu's desire and control. Illusion is thus merely illusion, originating due to supremacy for the supreme purpose. He, the Lord Vishnu, is imperishable. Illusion is described as desire, and its origin is mere illusion. Because of his superiority, Lord Vishnu, the imperishable, exists for the benefit of others."

इति च।

iti ca।

[इति (iti) - thus; च (ca) - and;]

- stated thus as well.