many or the one (_advaya_)
is false; it is only the oneness (_advayata_) that is good. There
is no many, nor are things different or non-different (_na nanedam
...na p@rthag nap@rthak_) [Footnote ref 1]. The sages who have transcended
attachment, fear, and anger and have gone beyond the depths of the
Vedas have perceived it as the imaginationless cessation of all
appearance (nirvikalpa@h prapancopas'ama@h_), the one [Footnote ref 2].

In the third chapter Gau@dapada says that truth is like the
void(_akas'a_) which is falsely concieved as taking part in birth
and death, coming and going and as existing in all bodies; but
howsoever it be conceived, it is all the while not different from
akas'a. All things that appear as compounded are but dreams
(_svapna_) and maya (magic). Duality is a distinction imposed
upon the one (_advaita_) by maya. The truth is immortal, it cannot
therefore by its own nature suffer change. It has no birth. All
birth and death, all this manifold is but the result of an imposition
of maya upon it [Footnote ref 3]. One mind appears as many in the dream,
as also in the waking state one appears as many, but when the
mind activity of the Togins (sages) is stopped arises this fearless
state, the extinction of all sorrow, final ceasation. Thinking everything
to be misery (_du@hkham sarvam anusm@rtya_) one should stop
all desires and enjoyments, and thinking that nothing has any
birth he should not see any production at all. He should awaken
the mind (_citta_) into its final dissolution (_laya_) and pacify it
when distracted; he should not move it towards diverse objects
when it stops. He should not taste any pleasure (_sukham_) and by
wisdom remain unattached, by strong effort making it motionless
and still. When he neither passes into dissolution nor into distraction;
when there is no sign, no appearance that is the perfect
Brahman. When there is no object of knowledge to come into
being, the unproduced is then called the omniscent (_sarvajna_).

In the fourth chapter, called the Alats'anti, Gau@dapada further

____________________________________________________________________

[Footnote 1: Compare _Madhyamikakarika, _B.T.S._, p.3 _anekartham
ananartham_, etc.]

[Footnote 2: Compare _Lankavatarasutra_, p.78,
_Advayasamsaraparinirva@nvatsarvadharma@h tasmat tarhi mahamate
S'unyatanutpadadvayani@hsvabhavalak@sa@ne yoga@h kara@niya@h_;
also 8,46, _Yaduta svacittavi@sayavikalpad@r@s@tyanavabodhanat v