antardṛgdṛśyayorbhedaṃ bahiśca brahmasargayoḥ । āvṛṇotyaparā śaktiḥ sā saṃsārasya kāraṇam II 15 II
The distinctions between the Seer and the seen within, and between the Reality (Brahman) and Creation outside (universe), is veiled by the other power, the Veiling power, which is the cause of Samsāra (the universe).
In the verse 13rd, the projection power of māyā was talked about, now the veiling power - āvarana-śakti is talked about. Because of the veiling power, everything within the creation / projection (caused by viksepa-śakti of māyā) become ignorance of it's true nature. From the stand-point of the individual, the distinction between seer (śaksi) and seen (mind) is veiled, therefore there is identification with the mind. This identification causing one identify with the modification of the mind, "I am sad, I am happy, etc". The limited mind is taking as the limitless me. From the total stand-point of the universe, the veiling power covers the distinction between Brahman and the experiential world. The limited name and form is taking to be the limitless Brahman, therefore we keep pursuing the material name and form to fulfil the sense of limitation in me. This is life of samsāra caused by the veiling power of māyā.
In fact, the limited name and form can never fulfil the limitless me. Being limited, name and form can never gives limitless fulfilment, and being limitless, I never need anything to make me full.
Next, how the veiling power effects the individual is talked about.
sākṣiṇaḥpurato bhāti liṅgaṃ dehena saṃyutam । citicchāyāsamāveśāt jīvaḥ syādvyāvahārikaḥ II 16 II
Due to its proximity to the Witness, shines the subtle body, which, in partnership with the gross body due to the influence of the reflected Consciousness, becomes the empirical embodied Self (the Jiva).
The one who is having this samsāra is called jīva. Jīva is nothing but the result of veiling the nature of non-dual consciousness and projecting I-ness which identify with the individual body-mind-sense-complex (name and form). Because of the identification with body-mind-sense-complex, jīva will never be limitless and secure, because body-mind-sense-complex are matter which are limited in nature.
The status of jīva is gained in the realm of creation which actually just a result of superimposition. Because the real status is covered and being superimposed to another status, therefore the status of jīva as a samsārī - the one who is living a life of samsāra, is gain. This status can be there only because of the lending consciousness, where jīva can experience the empirical world with this subtle and gross body.
Question arises here. How do we solve the problem here, while real I-śaksi is ever free (no liberation is required), but the status of bound-jīva is not real? If the binding of jīva is real, what we need to do is to free the jīva. But the binding is not real due to false status of the jīva, there is nothing we can do to free this bondage. I am bound because I-ness is there, making me bound with this limited mind-body-sense-complex. This I-ness alone is the false conclusion as the result of identification/superimposition. Only by removing the false conclusion of I-ness, then the false bondage is also be removed.
asya jīvatvamāropāt sākṣiṇyapyavabhāsate । āvṛtau tu vinaṣṭāyāṃ bhede bhāte'payāti tat II 17 II
The Jivahood of the Jiva, due to superimposition appears transferred onto the Witnessing Self also. But when the veiling is destroyed (by knowledge), the difference (between Jiva and Self) is revealed and that (false notion) gets removed.
The jīva' status become evident because of identification upon śaksi. Due of the nature of self evident of the śaksi, lending it to the this false status of jīva, therefore there is experiential of the status of jīva. Just like an unreal snake is superimposed upon a real robe, and because of the nature of the robe is perceivable, therefore the false snake is also being perceived.
When the knowledge of the Self is owned-up, the false identification as a jīva is destroyed. The idea of me being a samsārī-jīva is disappear.
Next, how the veiling power effects the total universe is talked about.
tathā sargabrahmaṇośca bhedamāvṛtya tiṣṭhati । yā śaktistadvaśādbrahma vikṛtatvena bhāsate II 18 II
Similarly, the Creation and Reality distinction remains veiled; and due to the influence of this veiling power, Reality appears as though It is undergoing modifications.
Similarly, as the case of individual, through the influence of the veiling power, the distinction between the reality Brahman and nāma-rūpa is covered. Brahman as the reality is never undergo any change, but the nature of the creation is changes alone.
The veiling power of māyā causes problem at the total level also. Brahman which is of the nature of sat-cit-anānda appears as every object in this world under the influence of projection power. This is not a problem at all. Just like an actor who has difference roles, he is aware of the roles are not himself, therefore it doesn't create problems for him. Problems only come for the audience who doesn't know the reality of the actor, taking the roles as the real him. Just like the veiling power cover the reality of this world which is Brahman, and what we are seeing and pursuing just the varieties and changes name and form.
atrāpyāvṛtināśena vibhāti brahmasargayoḥ । bhedastayorvikāraḥ syāt sarge na brahmaṇi kvacit II 19 II
In this case also, by the destruction of the veil, is made clear the Reality- Creation distinction. Of the two, the modification exists in Creation, never in the Reality.
In the same manner, the distinction between reality Brahman and the unreal name & form, is made clear by the knowledge of the Self. The entire creation which is of the nature of modification, is having its basis on the changeless Brahman alone. When we see (pay attention) to the name and form, we will never see its reality. Just like when we see the pot as the pot, we will never see it as clay.