Consciousness Is

Your very consciousness is

the ground called brahman

or that basic awareness

in which every thought

between heaven and

earth appears.

Reflexive Coyote

Not too far from the Bay of Fundy is the Gulf of Maine and why there's ten foot tides here

as the hydrologic apocalypse called the mouth of the Merrimack River returns to Brahman.

North is Salisbury Beach where Frank Sinatra once played The Frolics in 1950. 

South is Plum Island where Masconomet knows the truth of Atman and calls it real Agawam.

The Doer: Talks on Pancadasi 7:194-236

Who's the doer? Is it the witness consciousness or reflected consciousness or both together? As the witness is pure consciousness or nondual Brahman and beyond all relationship, it's not that.

And reflected consciousness in Maya is just an illusion existing upon the substrate of Brahman, like proverbial snake to rope, and can't be a doer all by itself.

There's no doer. Via avidya, reflected consciousness identifies with the reflector of consciousness and suffers sympathetic pain from a mind thinking it's the doer rather than effortless nondoing.

The Jivanmukti Creed (radical edit of Pancadasi 7:252-295)

The satisfaction by external objects is limited, but the satisfaction of liberation in life is unlimited.

The satisfaction of direct knowledge engenders the feeling that all that was to be achieved has been achieved, and all that was to be enjoyed has been enjoyed.

Nothing further remains to be done.

For what purpose should I engage myself in worldly concerns?

Let those who are entitled to it, explain the scriptures or teach the Vedas; I am not so entitled because all my actions have ceased.

I am the sum of all the experiences in the universe; where is the separate experience for me?

I have obtained all that was to be obtained and have done all that was to be done; this is my unshakable conviction.

I am the witness of all.

I do nothing nor cause anything to be done.

It is proper that the wise man when with the ignorant should act in accord with their actions, just as a loving father acts according to the wishes of his little children.

With the ignorant a wise man should behave in such a way as will enable them to have realization; in this world he has no other duty except awakening the ignorant.

Blessed am I, blessed.

I have the constant vision of my Self!

The bliss of Brahman shines clearly to me!

I am free from the sufferings of the world.

My ignorance has fled away, I know not where.

I have no further duty to perform.

I have now achieved the highest that one can aspire to.

There is nothing to compare with my great bliss!

Blessed am I, blessed.

~translation by Swahananda (radical edit of Pancadasi 7:252-295)

Doer & Enjoyer (Pancadasi 7:194-236)

194. Now who is the doer and enjoyer? Is it the immutable Kūṭastha or the reflected consciousness, Cidābhāsa, or a union of the two? Kūṭastha cannot be the enjoyer since it is associationless.

195. Enjoyment signifies the change that results from identification with the sensations of pleasure and pain. If the immutable Kūṭastha is the enjoyer, it becomes mutable, then would it not be self-contradictory?

196. Cidābhāsa is subject to the changing conditions of the intellect, and he undergoes modifications; but Cidābhāsa being illusory exists only by virtue of his real substratum, and therefore he cannot by himself be the enjoyer.

It is not possible to separate Cidābhāsa from its substratum Kūṭastha, to attribute pleasure or pain to it. The Kūṭastha, which is associationless, cannot be the enjoyer; Cidābhāsa, without Kūṭastha, cannot maintain itself, how can it enjoy? So both of them should be taken as the enjoyer. That it is due to a wrong notion is evident.

197. In common parlance, therefore, Cidābhāsa in conjunction with Kūṭastha is considered to be the enjoyer. But the Śruti begins with both the types of Self and concludes that Kūṭastha alone remains.

200. Owing to ignorance the enjoyer superimposes the reality of Kūṭastha on to himself. Consequently he considers his enjoyment to be real and does not want to give it up. The ‘enjoyer’ here means Jīva or Cidābhāsa.

215. ‘That Self which is not subject to experience in any of the three states, which can be called pure consciousness, the witness, the ever blissful, and which is neither the enjoyer nor the enjoyment or the object of enjoyment, That I am.’

216. When the Self has been differentiated in this way, what remains as the enjoyer is Cidābhāsa or Jīva who is also known as the sheath of the intellect, and who is subject to change.

So Cidābhāsa is the enjoyer.

217. This Cidābhāsa is a product of Māyā. Śruti and experience both demonstrate this. The world is a magical show, and Cidābhāsa is included in it.

Cidābhāsa is not transcendentally real. As consciousness he is Kūṭastha, as the antaḥkaraṇa reflecting consciousness he is a product or manifestation of Māyā.

222. Thus the words ‘for whose gratification’ in the first verse, are intended to denote that there is no enjoyer at all, and consequently, to the enlightened there are no bodily miseries.

230. None of these affections are natural to Cidābhāsa. How then can they be attributed to Kūṭastha? The fact is that through the force of ignorance (Avidyā) Cidābhāsa imagines himself to be identified with the three bodies and is affected.

231. Cidābhāsa superimposes on the three bodies the reality of the Kūṭastha and imagines that these three bodies are his real Self.

232. As long as the illusion lasts Cidābhāsa continues to take upon himself the states which the bodies undergo and is affected by them, as an infatuated man feels himself affected when something affects his family.

234. By discrimination ridding himself of all illusion and without caring for himself the Cidābhāsa always thinks of the Kūṭastha. How can he still be subject to the afflictions pertaining to the bodies? The Cidābhāsa knows himself to be unreal, his real nature being Kūṭastha.

236. As a man who has injured another through ignorance humbly begs his forgiveness on realizing his error, so Cidābhāsa submits himself to Kūṭastha. 

He gave offence to Kūṭastha by calling It by some other name full of defects! Now he surrenders his sense of separateness and merges in Kūṭastha.

~translation and commentary by Swahananda

Verses 126-251 have dealt with destruction of suffering as a result of knowledge. The seventh state mentioned in verse 33 is now being discussed in 252-298.

Ode to Sargent Mountain Pond

Between Sargent & Penobscot Mountains in Acadia NP is Sargent Mountain Pond believed to be the very first lake in Maine formed after the last glacial period known as the Ice Age. 

From personal hiking experience, it's like a spot of paradise. I once witnessed Adam and Eve and Abel swimming there in primordial Maya one June afternoon.

People of the Dawnland call this pond The Lake of Clouds. For the veiling of Self is beginning here on its way to cover those pink granite peaks with thick fog from that cold eastern sea.

Everyday Nonduality

Maya is like a movie that comes, changes, and goes, over and over again.

Consciousness is like the silver screen on which it appears but imperceptible and indescribable

(beyond all space-time, absolute ground, called Brahman by the Revelators of the Himalayas).

The concept of Brahman is genius. The fact that Atman (soul, spark of divinity and one's true self) is 

Brahman is mind-blowing. I minus Avidya = That minus Maya. Attention minus thought is consciousness. 

2. Satcitananda is One Word

Existence is the ground of the universe. Consciousness is the space of the mind. Bliss is that holistic infinity of love.

Existence, consciousness, and bliss are not attributes of Brahman but the nondual nature of Atman. That's why satcitananda is one word. 

Revelators look out, in, and through. And see entwined a universe, the mind, and love sweet love. Satcitananda is their substrate.

3. Ode to Sargent Mountain Pond

Between Sargent & Penobscot Mountains in Acadia NP is Sargent Mountain Pond believed to be the very first lake in Maine formed after the last glacial period known as the Ice Age. 

From personal hiking experience, it's like a spot of paradise. I once witnessed Adam and Eve and Abel swimming there in primordial Maya one June afternoon.

People of the Dawnland call this pond The Lake of Clouds. For the veiling of Self is beginning here on its way to cover those pink granite peaks with thick fog from that cold eastern sea.

Pancadasi Complete Translations for Kindle and Print

"The author, Śri Vidyāraṇya Swāmin is said to have been the Head of the Śringeri Math (one of the four principal Maths established by Bhagavān Śaṅkarācārya himself) from 1377 to 1386." ~Ramakrishna Math

"The Pañcadaśī of Śri Vidyāraṇya is a comprehensive manual of Advaita Vedānta, enjoying great popularity with those who want to have a clear presentation of the truths of Advaita... As Śri Vidyāraṇya says even at the outset, the aim of his work is to teach the supreme truth in an easily understandable manner to those whose hearts have been purified through the worship of the lotus-like feet of the Guru." ~T.M.P. Mahadevan

The best English translation (imho) is by Swami Swahananda (minister and spiritual leader of the Vedanta Society of Southern California from 1976 to 2012), published by Sri Ramakrishna Math. It is a one volume complete translation (457 pgs) with incisive commentary where needed. It includes the Sanskrit script but no transliteration in romanagiri. And the price is more than right: $3.99! Paperback is $18.95.

https://amzn.to/42qlzzp

Swami Anubhavananda (a disciple of Swamis Chinmayananda and Dayananda, now off on his own as Be Happy Inc) has a 5 volume edition with script, romanagiri, word by word translation, a summary translation, and comprehensive commentary. BUT, although published as a Kindle book, it's really a PDF without the ability of resizing text, etc. Thus, the print versions are, for me, a better, if more expensive, choice. All told, the Kindle edition in five volumes adds to $29.95 (print at $58.85).

https://amzn.to/4uwY2ZA (vol. 1 of 5)

Another option is by John M. Denton, a scholarly Advaita Vedanta translatior. His one volume set in true Kindle format is a complete 15 chapter translation with no Sanskrit or romanagiri, and very limited commentary. Kindle price is $5.50 (print is $28.50). Denton has also published a 3 volume set with script, romanagiri, word by word and summary translation with some notes. But this is also a PDF format in Kindle. The price for the set is $16.50 (print is $85.50).

https://amzn.to/4dcNQOT (15 ch. trans)

https://amzn.to/4uCD7nW (vol 1 of 3)

James Swartz (an American disciple of Swami Dayananda) has published a one volume translation and commentary entitled ‘Inquiry into Existence’. It is a complete translation without any Sanskrit but with extensive commentary. Kindle price is $12.99 (print: $20.00).

https://amzn.to/3QVU9iw

Translations on Specific Chapters

Mahavakya by Swami Sarvapriyananda (Minister in Charge, of the Vedanta Society of New York since 2017) on the fifth chapter, Mahāvākya Viveka, Analysis of the Great Sayings. (K: $3.99 P: $7.99) https://amzn.to/3RyG2zJ 

Tṛpti Dīpa by Swami Tejomayananda (head of Chinmaya Mission from 1994 to 2017) on the seventh chapter, Trpti Dipa, The Lamp of Contentment. (K:$10.00 P:mkt) https://amzn.to/4tYS6ss 

Tattva Vivekah by Swami Tejomayananda on the first chapter, The Differentiation of the Real Principle. (Print only: mkt) https://amzn.to/3QXrxW9 

Pancadasi by Swami Tejomayananda on chapters 5, 10, 15. (Print only: mkt) https://amzn.to/4wmhzhb

Miscellaneous Commentary / Translation

The Philosophy of the Panchadasi by Swami Krishnananda (General Secretary of the Divine Life Society in Rishikesh, India from 1958 until 2001) (free epub & pdf at https://www.swami-krishnananda.org/panch_00.html)

Commentary on the Panchadasi by Swami Krishnananda (free epub & pdf at https://www.swami-krishnananda.org/panchadasi.html)

Panchadasi ch 1-6 by Swami Gurubhaktananda (Chinmaya Mission & Divine Life Socity) free pdfs at https://chinfo.org/swami-gurubhaktananda-panchadashi/

Public Domain Volumes

Panchadasi Of Vidyaranya (1922) by M. Srinivasa Rau and K.A. Krishnaswamy Aiyar https://archive.org/details/PanchadasiOfVidyaranya/page/n2/mode/1up 

A Hand-Book of Hindu Pantheism. The Panchadasi of Sreemut Vidyaranya Swami (1899) by Nandalal Dhole, L.M.S., https://archive.org/details/AHandBookOfHinduPantheismThePanchadasi_201903/mode/1up

Note: prices as of 5/9/26 on Amazon

Full Disclosure: purchases from some links provided earn me pennies, thank you.

Light: Talks on Pancadasi 7:91-93

In the perception of a pot, Vidyaranya says, nescience is negated by the intellect, and the pot is revealed by the reflection of the light of consciousness.

In realizing Brahman, the intellect removes ignorance through indirect knowledge, but pure consciousness is self-revealing. The help of its reflection is of no consequence.

It's like perceiving a pot in the darkness—one needs an observant eye and the light of a lamp. But to perceive the light of the lamp, only the eye is necessary.

A reflection of light can't see the light. But a reflection of light may disidentify with the reflector of light and thereby be the light, Aum.

To Knowing: Talks on Pancadasi P7:31-44

From Himalayan revelations, one knows the existence of Brahman indirectly. By way of viveka et cetera, one directly realizes I Am Brahman.

By these two modes of knowing, ignorance and its effects are undone. Misconceptions that Brahman Is Nonexistent and Brahman Is Unknown pass away.

Asattavarana (existence (sat) of Brahman veiled) is unveiled by indirect knowledge. In Abhanavarana (the veiling of self-awareness) direct knowing is being conscious Absolute Consciousness (cit of satcitananda) is identical with one’s Self.

Only Ignorance

All things must change. Only ignorance dies.

The universe is beginningless. Only ignorance dies.

Ignorance says that I die. The wise say only ignorance dies.

Transcendental Merrimack River Spring

The forest floor begins to burn bright green in April and by early May is enveloping even the tops of trees. By June, the woods will be enlightening!

By the fourth of May, docks are in the river like a crossword puzzle just begun. A fleet of pleasure boats will fill them in from now to Memorial Day with names like Viveka, Vairagya, Shama, Dama, Mumuksu.

There's a blue moon due on the 31st of May. A mystical midnight river interlude will sparkle like the reflection of consciousness realizing Ayam Atma Brahma.

Seven Stages of Enlightenment (P7:28-47)

Seven Stages Overview

7.28 The Jīva passes through seven stages of experience - firstly total ignorance that there is such a thing as Ātman, then the veiling of the consciousness so that it is not seen, distraction causing doubt and error, indirect knowledge as may be received from a guru or scripture, direct knowledge experienced, the ceasing of sorrow and finally complete satisfaction. These are to be passed through in the search for truth. 

ignorance (Ajnana), veil (Avarana), distraction (Vikshepa), indirect knowledge (Paroksha-Jnana), direct knowledge (Aparoksha-Jnana), freedom from sorrow (Sokamoksha), and satisfaction (Tripti) ~Krishnananda

7.29 When the reflection of consciousness in the mind is attached to the cycle of worldly existence then he does not know that he is the one self-evident Kūṭastha. 

7.30 The Jīva concludes that ‘Kūṭastha is not manifest so it does not exist’ so ‘I am the doer and the enjoyer’. This is the result of superimposition by the projecting power. 

7.31 He is told by the teacher that ‘Kūṭastha is’ and he understands from this indirect knowledge but later he understands through discrimination (direct knowledge) that ‘I am Kūṭastha alone’.

7.32 The attitudes of being the doer or enjoyer (of his actions) is now shaken off and his grief is at an end. What needed to be done has been achieved and he experiences complete satisfaction.

~Pancadasi 7:28-32 (tr-Denton)

First Three Causing Bondage

33. These are the seven stages of Jīva: ignorance, obscuration, superimposition, indirect knowledge, direct knowledge, freedom from grief and unrestricted bliss. (see Note 1)

34. The reflected consciousness, Cidābhāsa, is affected by these seven stages. They are the cause of bondage and also of release. The first three of them are described as causing bondage.

35. Ignorance is the stage characterized by ‘I do not know’ and is the cause of the indifference about truth, lasting as long as discrimination does not mature.

36. The result of the obscuring of the spiritual truth caused by ignorance is such thoughts as ‘Kūṭastha does not exist’, ‘Kūṭastha is not known’, which is contrary to truth. This happens when discrimination is not conducted along scriptural lines.

37. The stage in which Cidābhāsa identifies himself with the subtle and gross bodies is called superimposition. In it he is subject to bondage and suffers as a result of the idea of his being the doer and enjoyer.

38. Though ignorance and the obscuring of the Self precede superimposition, and Cidābhāsa himself is the result of this superimposition, still the first two stages belong not to Kūṭastha but to Cidābhāsa. (see Note 2)

Last Four Causing Release

44. By the two kinds of knowledge ignorance is negated, and with it, its effects, and the ideas ‘Brahman does not exist’ and ‘Brahman is not manifest’ also perish.

45. By indirect knowledge the misconception that Kūṭastha does not exist is negated. Direct knowledge destroys the result of the obscuring of reality expressed in the idea that Brahman is not manifest or experienced. (see Note 3)

46. When the obscuring principle is destroyed, both the idea of Jīva, a mere superimposition, and the grief caused by the worldly idea of agentship are destroyed.

47. When the world of duality is destroyed by the experience of one’s being ever released, there arises, with the annihilation of all grief, an unrestricted and everlasting satisfaction.

~Pancadasi 7:33-38; 44-47 (tr-Swahananda)

Note 1

Stage 1: Ignorance (agnanam). At this stage a person thinks he is his thoughts and takes the world to be real. He doesn’t know that he doesn’t know there is a self, much less that he is it.

Stage 2: Denial, veiling, concealment (avaranam) is expressed ignorance. He takes himself to be the reflected self, thinks the self is an object and says that because he can’t experience it, it doesn’t exist. 

Stage 3: Projection, erroneous notions, are called vikshepa. He hears that there is a self, but has no idea what it is and develops all sorts of fantasies about it. He thinks he is a doer and struggles to experience it, but gets frustrated and suffers a sense of unworthiness on account of his incompetence at achieving it.

Stage 4: Indirect knowledge (prokshajnanam). The individual hears about Vedanta, becomes curious about it and develops some faith in it. He learns that the self exists, but often believes that it is an inconceivable object only attained by “great masters,” but he persists. 

Stage 5: Direct knowledge (aparokshajnanam). He realizes that he cannot experience the self as an object, because he is always experiencing it as the conscious subject. 

Stage 6: Freedom from limitation (moksa). The knowledge, “I am the self,” negates the doer/enjoyer, and seeking stops because he understands that the fullness he is obviates the need to worry. 

Stage 7: Total fulfillment (tripti). He realizes that he accomplished everything that needs to be accomplished and is completely satisfied.

~James Swartz

Note 2

The seven stages spoken of in śloka 33, being stages, cannot be attributed to Brahman, for stages are changes and Brahman is immutable. Of these seven stages the first two create difficulty, inasmuch as the Jīva being still unborn, on whom are the previous two stages to be foisted? The third stage, viz., the projection as something else (Vikṣepa), creates the Jīva; before this stage there is nothing positive.

The author’s solution that although Vikṣepa, i.e., its result the Cidābhāsa or Jīva itself is unborn, its Saṁskāra or Saṁskṛti is there, or, in other words, the unborn Jīva is existing in a subtle form and the two previous stages are of it, of the unborn Jīva.

~Swahananda

Note 3

There are two kinds or two phases of ignorance: asattavarana and abhanavarana. Due to the avarana of maya, known as asattavarana, one has no consciousness of even the existence of Brahman. Even the remote idea of their being such a thing as Brahman cannot arise in the mind due to this avarana called asattavarana. Avarana, or veil, instils the wrong notion into the mind so that one is made to feel that Brahman does not exist. The indirect knowledge which is obtained through study as well as instruction from a Guru is capable of destroying that secondary ignorance which makes us feel that God does not exist, Brahman does not exist, etc. 

The other phase is abhanavarana, the veil that covers the consciousness of there being such a thing at all called Brahman. Direct knowledge, or actual experience of Brahman, dispels the other kind of ignorance which covers the consciousness of Brahman. That is to say, direct knowledge or experience makes one immediately conscious of Brahman as identical with one’s own self.

~Krishnananda

From Slop to Buddha

As buddhi (intellect) reflects

buddha (intelligence),

slop (artificial intellect) reflects

mind (artificial intelligence).

As buddhi reflects buddha,

slop reflects mind.

Revelation Peak

A god not only knows reality. Gods are unattached to anything which isn't.

Knowing reality is the way. Withdrawing from the world is just its wake.

Children will be children. Gods will be gods. And the gurus will speak in tongues.

On Duality and Nonduality

Both birth and death reveal the unreality of duality. There's no need to figure it further.

Only consciousness is unending. It's non-existence can't be known. Only consciousness is the knower.

Deconstruct duality daily. Why not? Duality is much more trouble than it's worth.

Nonduality, on the other hand, deconstructs your troubles. So watch what you identify with.

reference Pancadasi 6:246-256

Experiencing Nonduality (Pancadasi 6:246-256)

Maya Mahavakya

Worship whatever deity you want. Everything is possible in Maya.

As Maya is beginningless, it makes for excellent gods and true believers.

Freedom is another mahavakya for understanding secondless reality. 

No gods means no people. Maya finally has its happy ending.

reference Pancadasi 6:281-8

Knowledge of Reality is Essential (P6: 281-8)

Knowledge of Reality is Essential (P6: 281-8)

281. Of all the three virtues the most essential is the knowledge of the Reality as it is the direct cause of liberation. The other two, detachment and withdrawal, are necessary auxiliaries to knowledge.

283. Without the knowledge of Reality even perfect detachment and complete withdrawal from worldly actions cannot lead to liberation. A man endowed with detachment and withdrawal, but failing to obtain illumination, is reborn in the superior worlds because of great merit.

284. On the other hand by the complete knowledge of the Reality a man is sure to have liberation, even though his detachment and withdrawal are wanting. But then his visible sufferings will not come to an end owing to his fructifying Karma.

285. The height of detachment is such a conviction of the futility of all desires that one considers like straw even the highest pleasures of the world of Brahmā; and the height of spiritual knowledge is reached when one feels one’s identity with the supreme Self as firmly as an ordinary man instinctively feels his identity with the physical body.

286. The height of withdrawal from action is the complete forgetfulness of all worldly affairs in the waking state as in the state of deep sleep. There are several intermediate grades which can be known by actual observation.

287. Enlightened men may differ in their behaviour because of the nature of their fructifying Karma. This should not make the learned think otherwise about the truth of knowledge resulting in liberation.

288. Let the enlightened people behave in any way according to their fructifying Karma, but their knowledge is the same and their liberation is the same.

~Pancadasi 6:281-8 (tr-Swahananda)

Krishnananda Commentary

281. Vairagya and cessation from entanglement in action, etc., are accessories to intensify the nature of knowledge, but they themselves cannot bring moksha. Knowledge is the real cause.

282. If all the three are there, he is a Godman. It is very difficult to find such people. We will not find in everyone all the three qualities; usually one is missing. But the great point is that even if one or two are missing, knowledge should not be missing, because knowledge is the direct cause of moksha.

284. Suppose a person is completely illumined, but he is not putting forth any special effort to detach himself from things or from action which is the usual concomitant of the physical existence. Very busy he is, doing work, and he is not bothered about austerity, etc., but inwardly he is illumined. Such a person will certainly have no rebirth. He will attain moksha, no doubt. But because of his entanglement in things, he will have some suffering in the world also. So we can choose whichever one we like.

286. Each one has to check oneself. What is the stage of evolution which one has reached? The attachments are the main touchstone. Bodily attachment is so intense that the less said about it the better. And the author says we should have such attachment in our consciousness to the Absolute Brahman.

287. There are varieties of jivanmuktas. All are not of the same type. They do not behave in a uniform manner. We should not have a set rule that the jivanmukta should behave in this way only and if we find somebody behaving in that way, we can say he is a jivanmukta. That is not the case.

Therefore, ignorant people should not start judging great people because no one who has not delved into the mysteries of this reality, the structure of the world and God and Ishvara and jiva, can have the competency to make a judgment of this kind.

288. Let them behave in any way they like. Let one behave like Lord Krishna or Sri Rama or Jadabharata or Janaka Raja or Vasishtha or Shuka or Vyasa. Let anyone behave in any manner whatsoever; that is immaterial to the consciousness which they are maintaining in themselves.

Experiencing Nonduality (Pancadasi 6:246-256)

Translation & Commentary by Swahananda (and Swartz) but underlining not

246. The whole world is a product of the inscrutable Māyā; be convinced of this, and know that the fundamental real principle is non-duality.

247-251 edited. Repeatedly practise negating this erroneous idea of duality. What is the difficulty in doing so? It is a trouble to continue the pursuit of unreal duality, not so is that of non-duality. For by the practice of non-duality all miseries are destroyed. Suffering is in your egoity (a product of duality) expressed in your use of ‘I’. Do not subject yourself to this identification which is due to mutual superimposition, but practise discrimination for its removal. Begin new impressions of non-duality by means of repeated discrimination of the truth.

252. Do not say it is reasoning alone which demonstrates the unreality of duality and not our experience, for we daily experience that mysterious is the nature of the world.

In śloka 246 the characteristic of Māyā has been described as ‘mysterious creativity’. There the word ‘mysterious’ really means one that cannot be rationally understood or explained. Mysterious creation is one that is wonderful no doubt, but it has no basis in reason. And such creation is Mithyā, unreal, because it vanishes after a glittering existence. 

Here (in this śloka) it is said that Kūṭastha, Ātman, is the immutable observer (Sākṣin) of this unreal creation. Being the observing Self, how can it be said that we have no direct experience of it? Of course, it (this experience) is unique and not of the category of objective experience—but an experience nonetheless.

253. (Doubt): Consciousness too is mysterious. (Reply): Let it be. We do not say that consciousness is not mysterious, for it is eternal.

The answer is Yes, ‘mysterious’ it is, but it is not unreal inasmuch as it is beginningless and endless and immutable, whereas mutability is the common characteristic of creation or Māyā.

254. Consciousness is eternal, for its non-existence can never be experienced. But the non-existence of duality is experienced by consciousness before the duality assumes manifestation.

To be called eternal, it must not be non-existent at any time. Duality is non-existent in deep sleep as a pot is before clay was moulded into it. Consciousness itself being the experiencer (there being no two consciousnesses) can never experience its own non-existence.

(Awareness has no prior non-existence, because to witness its absence it has to be present. The only other existent category, matter, can’t witness the absence of consciousness / awareness either, because it is an inert product of Maya. So it cannot be proved that consciousness is ever absent. ~Swartz)

255. The duality of the phenomenal world is like the pot which is non-existent before it comes into being. Still, its creation is inexplicable. So it is unreal like a product of magic.

256. Now you see that both consciousness and the unreality of the world are immediately experienced, so you cannot still maintain that non-duality is not experienced.

(The belief that I should go into nirvikalpa samadhi or gain the experience of the “fourth state” based on the idea that reality is non-dual in deep sleep and a duality in the waking state is one of the spiritual world’s most pernicious and persistent myths. I am non-dual consciousness when I wake, dream and sleep. ~Swartz)

To Isvara, Inner Controller, Grand Unified Equation, Maker and Material of the Cosmos

Both individual consciousness and universal consciousness are reflections of Atman in Maya.

Maya is like a cloud. Thoughtforms in the buddhi are like the water droplets making up this cloud.

Reflected consciousness in Maya is like the sky reflecting in the water droplets.

Consciousness reflecting universally in Maya is called Isvara, Inner Controller, Grand Unified Equation, Maker and Material of the Cosmos.

Isvara dwells in deep sleep as the sacred omniscient ruler of all and our place of bliss.

Notes on Pancadasi 6:155-164

Both Māyā as such and the impressions of Buddhi are Īśvara’s upādhi—the identification with the former gives unity to Īśvara and that with the latter brings in variety. ~Swahananda

In the reality of Brahman without a second, this entire universe with Īśvara, Jīvas and all other objects animate or inanimate, is like a dream. ~Pancadasi 6.211 (tr-Swahananda)

"One who has known Īśvara to be the controller of things knows his Self as non-attached. This knowledge of the non-attachment of the Self is the cause of release." ~Vidyaranya

Further Reading:

Isvara and the Bliss Sheath (Pancadasi 6: 155-170) Notes by Swahananda & Krishnananda

Free Will and the Will of Isvara (Pancadasi 6:174-179 with Commentary by Krishnananda)

Knowledge of Reality and Not Otherwise (Pancadasi 6: 209-219 & Commentary by Krishnananda)

We are such stuff as dreams are made on, and our little life is rounded with a sleep. ~The Tempest (Act 4, Scene 1)