In this pure Self, which is of the nature of pure Consciousness and infinite Bliss, how can one perceive a pain-ridden world (of names and forms)? It appears only because of the nonapprehension (of the Self) and consequent misapprehensions (of the body-mind-intellect equipments). When Knowledge (realization) takes place, ignorance disappears instantaneously, it being contrary to Knowledge.
Mistaking one thing for another is pronounced Adhyäsa (wrong supposition), says the wise, like mistaking a rope etc. ! for a serpent. Similarly the world is being mistaken owing to Avidya in Para-Brahman (supreme Self.)
In Brahman, which is untouched by the projections of Maya – in that pure Consciousness, ever pure, first arises an egocentric self-consciousness. This is a mere superimposition upon the Self.
इच्छादिरागादि सुखादिधर्मिकाः सदा धियः संसृतिहेतवः परे । यस्मात्प्रसुप्तौ तदभावतः परः सुखस्वरूपेण विभाव्यते हि नः ॥ ३९॥
The endless desires, the innumerable attachments, the varieties of pleasure are all the various conditions of the intellect and are the causes of samsara that always appear in the supreme Self. They belong to the intellect only, since they are absent in the state of deep sleep when the intellect is absent; at that time we experience the Self, which is of blissful nature.
अनाद्यविद्योद्भवबुद्धिबिम्बितो जीवप्रकाशोऽयमितीर्यते चितः । आत्माधियः साक्षितया पृथक्स्थितो बुध्द्यापरिच्छिन्नपरः स एव हि ॥ ४०॥
The light of pure Consciousness reflected in the intellect, which is born out of beginningless ignorance, is called Jiva, the individualized ego. The Self as a mere witness ever revels as separate from the intellect. That which is thus not conditioned by thoughts is, indeed, the Paramatman, the supreme Self.