(_s'ivam_), the one (_advaita_)
[Footnote ref 1]. The world-appearance (_prapanca_) would have ceased
if it had existed, but all this duality is mere maya (magic or illusion),
the one is the ultimately real (_paramarthata@h_). In the second chapter
Gau@dapada says that what is meant by calling the world a
dream is that all existence is unreal. That which neither exists
in the beginning nor in the end cannot be said to exist in the
present. Being like unreal it appears as real. The appearance
has a beginning and an end and is therefore false. In dreams
things are imagined internally, and in the experience that we
have when we are awake things are imagined as if existing outside,
but both of them are but illusory creations of the self.
What is perceived in the mind is perceived as existing at the
moment of perception only; external objects are supposed to
have two moments of existence (namely before they are perceived,
and when they begin to be perceived), but this is all mere
imagination. That which is unmanifested in the mind and that
which appears as distinct and manifest outside are all imaginary
productions in association with the sense faculties. There is first
the imagination of a perceiver or soul (_jiva_) and then along with
it the imaginary creations of diverse inner states and the external
world. Just as in darkness the rope is imagined to be a snake,
so the self is also imagined by its own illusion in diverse forms.
There is neither any production nor any destruction (_na nirodho,
na cotpatti@h_), there is no one who is enchained, no one who is
striving, no one who wants to be released [Footnote ref 2]. Imagination
finds itself realized in the non-existent existents and also in the sense

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[Footnote 1: Compare in Nagarjuna's first karika the idea of
_prapancopas'amam s'ivam. Anirodhamanutpadamanucchedamas'as'vatam
anekarthamananarthamanagamamanirgamam ya@h pratityasamutpadam
prapancopas'amam s'ivam des'ayamava sambuddhastam vande vadatamvaram_.
Compare also Nagarjuna's Chapter on _Nirva@naparik@sa,
Purvopalambhopas'ama@h prapancopas'ama@h s'iva@h na kvacit kasyacit
kas'cit dharmmo buddhenades'ita@h_. So far as I know the Buddhists
were the first to use the words _prapancopas'aman s'ivam_.]

[Footnote 2: Compare Nagarjuna's k@arika, "anirodhamanutpadam" in
_Madhyamikav@rtti, B.T.S._, p. 3.]

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of unity; all imagination either as the