9.2 The relationship between Brahman and the world
If Brahman is unique, what is the status of the world? According to some Vedantic (especially Gaudapada, master teacher of Sankara), it simply is not, being only an illusion, like a dream. Sankara's theory presents a more complex and work on on the similarity of a reflection in a mirror. The reflection is not real, since only the object it is, but it is not completely false and unreal like a unicorn (the Indian example is that of a flower in the sky). Also used the metaphor of the rope and snake. This is an often-cited example of incorrect knowledge and alludes to the case where someone exchanges a rope for a snake and he frightened. Similarly, the multiple and diverse world does not really exist, notwithstanding we react to it (so obviously the problem arises of how to define what is doubly illusory, for example, in our reality, already an illusion, an illusion, but for this see just below). The multiplicity
would thus only the result of an incorrect sovraimposizione on the only Brahman. Compared to the representation Sankhya Prakriti one of which gives rise to all subsequent twenty-three principles, the Brahman is unique and not really evolve. There is no real transformation of Brahman in the world, but only an illusory transformation (vivarta). However, since the world appears to our senses as a diversified, thus the distinction between different levels, only the last of which turns out to be, ultimately, real 
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