Mandukya K2.33: Non-duality is auspicious (Advayata siva)

bhāvair-asadbhir-evāyam-advayena ca kalpitaḥ, bhāvā apyadvayenaiva tasmād-advayatā śivā. (33)

भावैः – objects; असद्भिः – unreal; एव – verily; अयम् – this (Self); च अद्वयेन – and for non-dual; कल्पितः – perceived; भावाःअपि – objects also; अद्वयेन-एव – the non-dual (Self) only; तस्मात् – therefore; अद्वयता – non-duality; शिवा – is auspicious 33.

This Ᾱtman is imagined both as the unreal objects that are perceived and also as the non-dual. The objects are also imagined in the non-duality Itself. Therefore non-duality is the (highest) auspiciousness. (tr-Chinmayananda)

This ( Ātmā) is imagined as the unreal objects and as the non-dual (substratum.) But, the (unreal) objects (exist) because of the non-dual (substratum) only. Therefore, non-duality is auspicious. (tr-Paramarthananda)

Thus since non-duality is the substratum of all illusion, and since this non-duality is ever unchanging in its own nature, advayata, non-duality; is Siva, auspicious, even in the state of illusion. But the illusions alone are evil, for they generate fear like that from the snake seen on a rope for instance. Non-duality is free from fear; hence that alone is auspicious. ~Shankara (tr-Gambhirananda)

Gauḍapāda says that all our imaginations of the unreal world of perceived plurality, as well as our philosophical conclusions that the supreme Reality is non-dual, both of them are mere imaginations. // In fact, to the Supreme Reality no quality can be attributed. To define the Supreme in terms of Its qualities or properties is to pull It down to the level of a substance. To define the Supreme would be to make it non-eternal and finite, perishable and changing. To define the Supreme as non-dual is only an ‘indicative definition’ bringing home to us the idea that It is the Absolute. It is non-dual only with reference to the duality perceived, but when we have realised that, duality itself is false, the term non-dual has no existence. ~Chinmayananda

The idea that the Self is the truth depends on the idea that the world and the jivas are false. When the world and the jivas are negated the word “truth” no longer applies. Only reality, “is-ness,” remains. It is neither true nor false. // The verse implies that the belief that objects exist on their own is inauspicious insofar as depending on them produces attachment. When you realize your innate non-dual wholeness, you are auspiciously freed of attachment to everything. ~Swartz

This is the first time we are encountering the idea of seeing Non-duality as being something to be viewed as ‘auspicious’. Even from the point of view of illusion, the Bhashya says that Non-duality is an auspicious concept. The reason is that it provides us with a changeless substratum against which we can evaluate the changing superimposition. It provides us with a solid foundation to work from. It provides us with a vision by which we can steer our lifeboat safely through this world. ~Sandeepany (Gurubhaktananda)