 According to Śaṅkara, a corollary of his position on nondual existence is that the world we perceive is less-than-real or illusory in some way in comparison to its ground. Though objects exist within existence, their forms are merely concepts that we represent with names (see BrSūBh 2.1.14 and ChUBh 6.1.4). They are cognitive constructions; however, in Śaṅkara’s view this construction is an epistemic error of attributing independent reality to objects, not an ontological subjective idealism of individuals mentally projecting the world. His commentary on BrSū 2.2.28–31, for example, affirms that we must assume perceptual realism and rejects Buddhist Yogācāra idealism. By knowing nondual existence, one knows the reality of all things in the universe, and recognizes their forms as merely names. The immediate epistemic recognition of one’s consciousness as numerically identical with this ground of nondual existence is Śaṅkara’s philosophical goal. This recognition is synonymous with liberation (mokṣa), and entails an absolute metaphysical wholeness by which the individual’s mind is freed from psychological suffering.