Māndukya 2.10
vikalpo vinivarteta kalpito yadi kenacit। upadeśādayaṃ vādo jñāte dvaitaṃ na vidyate ॥10॥
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."
ananyathā itaṃ avagatamadvaitam। dvaitaṃ vastusvarūpāpekṣayā dvidhā hyanyathājñātamityarthaḥ। ato vikalpaḥ śarīrādisambandhaḥ kenacit ajñānādinā kāraṇena kalpito'pi upadeśāt nivartate।
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'.
ayaṁ satāṁ vādaḥ - 'jñāte sati brahmaṇi dvaitamanyathājñānaṁ nivartate' iti॥
This is the argument of the wise: 'When Brahman is realized, duality and ignorance are dispelled'.
vikalpo dehabandhādiḥ kenacit kāraṇena tu। kalpito'pi nivarteta guruvākyādasaṃśayaḥ॥ eṣa eva satāṃ vādo jñāte brahmaṇi tattvataḥ। nivartate'nyathājñānaṃ tata ānandametyasau॥
"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."
iti ca ॥10॥
- stated thus as well.
॥ iti dvitīyakhaṇḍaḥ ॥
This marks the conclusion of the second section.
