Māndukya 2.10

विकल्पो विनिवर्तेत कल्पितो यदि केनचित्। उपदेशादयं वादो ज्ञाते द्वैतं न विद्यते ॥१०॥

Somehow, if things are imagined, the defective imagination of the mind gets resolved by the instructions, by understanding the argument of the wise, and the duality is no more perceived.

Bhāshya 2.10

'dvaita' - holding otherwise perception, different from AS-IS inherent nature or true form, in anticipation or expectation. 'advaitam' - understanding that it is "not otherwise". An ancient testimonial is referenced which explains - "The imagined bondage of the body and other such notions would undoubtedly cease through the words of the teacher. The true argument of the wise: When Brahman is truly realized, ignorance disappears, and one attains bliss."

अनन्यथा इतं अवगतमद्वैतम्। द्वैतं वस्तुस्वरूपापेक्षया द्विधा ह्यन्यथाज्ञातमित्यर्थः। अतो विकल्पः शरीरादिसम्बन्धः केनचित् अज्ञानादिना कारणेन कल्पितोऽपि उपदेशात् निवर्तते।

The understanding that it is "not otherwise" is advaitam, i.e. non-duality. Indeed, 'dvaita' means holding otherwise perception, i.e. different from AS-IS inherent nature or true form, in anticipation or expectation. Hence, any imagined connection with the body and such, caused by ignorance;such imagined cause is dispelled through proper teaching, i.e.'vikalpo vinivarteta'.

अयं सतां वादः - 'ज्ञाते सति ब्रह्मणि द्वैतमन्यथाज्ञानं निवर्तते' इति॥

This is the argument of the wise: 'When Brahman is realized, duality and ignorance are dispelled'.

"विकल्पो देहबन्धादिः केनचित् कारणेन तु। कल्पितोऽपि निवर्तेत गुरुवाक्यादसंशयः॥ एष एव सतां वादो ज्ञाते ब्रह्मणि तत्त्वतः। निवर्ततेऽन्यथाज्ञानं तत आनन्दमेत्यसौ॥"

"The imagined bondage of the body and other such notions, though arising from some reason, would undoubtedly cease through the words of the teacher. This is the true argument of the wise: when Brahman is truly realized, ignorance disappears, and one attains bliss."

इति च ॥१०॥

- stated thus as well.

॥ इति द्वितीयखण्डः ॥

This marks the conclusion of the second section.