Māndukya 2.10

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

vikalpo vinivarteta kalpito yadi kenacit। upadeśādayaṃ vādo jñāte dvaitaṃ na vidyate ॥10॥

[विकल्पः (vikalpaḥ) - diffective imagination of the mind; विनिवर्तेत (vinivarteta) - would cease; कल्पितः (kalpitaḥ) - imagined; यदि (yadi) - if; केनचित् (kenacit) - somehow; उपदेशात् (upadeśāt) - from instruction; अयम् (ayam) - this; वादः (vādaḥ) - argument; ज्ञाते (jñāte) - when known; द्वैतम् (dvaitam) - duality; न (na) - not; विद्यते (vidyate) - exists / comes to know;]

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।

ananyathā itaṃ avagatamadvaitam। dvaitaṃ vastusvarūpāpekṣayā dvidhā hyanyathājñātamityarthaḥ। ato vikalpaḥ śarīrādisambandhaḥ kenacit ajñānādinā kāraṇena kalpito'pi upadeśāt nivartate।

[अनन्यथा (ananyathā) - not otherwise; इतं (itaṃ) - this; अवगतमद्वैतम् (avagatamadvaitam) - understood non-duality; द्वैतं (dvaitaṃ) - duality; वस्तु (Vastu): Refers to a "thing" or "object,"; स्वरूप (Svarūpa): the "inherent nature" or "true form" of something; आपेक्षया (Āpekṣayā): "with respect to" or "in relation to"; द्विधा (dvidhā) - in two ways / in two mind; हि (hi) - indeed; अन्यथा (anyathā) - otherwise; ज्ञातम् (jñātam) - known; इत्यर्थः (ityarthaḥ) - this is the meaning; अतः (ataḥ) - therefore; विकल्पः (vikalpaḥ) - alternative; शरीरादिसम्बन्धः (śarīrādisambandhaḥ) - relation with the body, etc.; केनचित् (kenacit) - by some; अज्ञानादिना (ajñānādinā) - by ignorance, etc.; कारणेन (kāraṇena) - by cause; कल्पितः (kalpitaḥ) - imagined; अपि (api) - even; उपदेशात् (upadeśāt) - by instruction; निवर्तते (nivartate) - ceases;]

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॥

ayaṁ satāṁ vādaḥ - 'jñāte sati brahmaṇi dvaitamanyathājñānaṁ nivartate' iti॥

[अयम् (ayam) - this; सताम् (satām) - of the good; वादः (vādaḥ) - argument; ज्ञाते (jñāte) - when known; सति (sati) - being; ब्रह्मणि (brahmaṇi) - in Brahman; द्वैतम् (dvaitam) - duality; अन्यथा (anyathā) - otherwise; अज्ञानम् (ajñānam) - ignorance; निवर्तते (nivartate) - ceases; इति (iti) - thus;]

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॥"

vikalpo dehabandhādiḥ kenacit kāraṇena tu। kalpito'pi nivarteta guruvākyādasaṃśayaḥ॥ eṣa eva satāṃ vādo jñāte brahmaṇi tattvataḥ। nivartate'nyathājñānaṃ tata ānandametyasau॥

[विकल्पः (vikalpaḥ) - option; देह (deha) - body; बन्धादिः (bandhādiḥ) - bondage and others; केनचित् (kenacit) - by some; कारणेन (kāraṇena) - by reason; तु (tu) - but; कल्पितः (kalpitaḥ) - imagined; अपि (api) - even; निवर्तेत (nivarteta) - would cease; गुरु (guru) - teacher; वाक्यात् (vākyāt) - from the words; असंशयः (asaṃśayaḥ) - without doubt; एष (eṣa) - this; एव (eva) - indeed; सतां (satāṃ) - of the good; वादः (vādaḥ) - argument; ज्ञाते (jñāte) - when known; ब्रह्मणि (brahmaṇi) - in Brahman; तत्त्वतः (tattvataḥ) - truly; निवर्तते (nivartate) - ceases; अन्यथा (anyathā) - otherwise; अज्ञानं (ajñānaṃ) - ignorance; ततः (tataḥ) - then; आनन्दम् (ānandam) - bliss; एति (eti) - attains; असौ (asau) - he;]

"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॥

iti ca ॥10॥

[इति (iti) - thus; च (ca) - and / as well;]

- stated thus as well.

॥ इति द्वितीयखण्डः ॥

॥ iti dvitīyakhaṇḍaḥ ॥

[इति (iti) - thus; द्वितीय (dvitīya) - second; खण्डः (khaṇḍaḥ) - section;]

This marks the conclusion of the second section.