Sloka 9 and Sloka 10

SLOKA 9:

kshaNe kshaNe.anyathaabhuutaa dhiivikalpaashchitirna tu
muktaasu suutravadbuddhivikalpeshhu chitistathaa .. 9..

Padaartha:
Kshane kshane:at every moment
Dheevikalpa: the modifications of the intellect
Anyathabhutaaha: are variable
Tu: but
Na: not
Chitihi: the pure consiousness.
Muktaasu: in (a string of) pearls
Sutravat: like the thread
Chitihi: the pure consiousness
Budhi vikalpeshu: in and through the modifications of the intellect
Stitaaha: (is) inherent

The modifications of the intellect are changing from moment to moment, never so the pure consciousness though it permeates through all those modifications like the thread in a string of pearls.

The modifications of the intellect change every moment, so as the thoughts of the mind. Though the modifications keep on changing, the consciousness that is the substratum of all the illusions remains constant as it can never be susceptible to any changes. Just as the string that runs through the pearls of a necklace, the pure consciousness is always there pervading all modifications of the intellect.
The consciousness has to be all pervading and ever present, or else one can never say there were many thoughts or that the thoughts changed. Hence there has to be an unchanging witness to all the modifications and that is the consciousness. Just as how a thread runs through all the pearls in a necklace, similarly, the consciousness though hidden by the ‘pearls’ i.e. the modifications is ever present and pervades through them. Like the thread in the necklace, it is present only as a witness, inert to all the changes and the objects and is distinct from all the modifications.

SLOKA 10:

In the last sloka we learnt that the consciousness pervades through all the vikalpas or changes of the intellect by the example of the thread that unites the pearls in a necklace. In this sloka, the same example is used to explain the witness hood nature of the consciousness to all the modifications.

muktaabhiraavR^ita.n suutraM muktayormadhya iikshyate
tathaa vR^ittivikalpaishchitspashhTaa madhye vikalpayoH .. 10..

Padaartha:
Sutram: the thread
Aavrutham: covered over
Muktabhihi: by the pearls
Iekshate: is perceived
Madhye: in between
Muktyoho: two pearls
Tatha: even so
Chit: the pure consciousness
Aavrutha: hidden
Vikalpaihi: by the modifications ( of the intellect)
Prakashayate: shines forth
Sprushtaa: clearly
Madhye: in between
Vikalpayoho: two modifications.

The thread covered over by the pearls in a string can be seen in between the two pearls. Similarly the pure consciousness also though hidden by the modifications of the intellect can be clearly perceived in between any two modifications.

After explaining that the pure consciousness though hidden by the modifications is ever present, Acharya in this sloka explains clearly that consciousness stays only as a witness. The modifications of the mind are compared here to the pearls that hide the thread that runs through them. Just as the peals, the modifications hide the pure consciousness. It is due to such ‘vikalpaha’ or thoughts that one seems to forget the ever blissful real nature of Self.

Also, though the pearls cover the thread, the thread will be clearly noticeable in between two pearls, similarly, the pure consciousness though hidden by the modifications of the intellect shines out distinctly visible in the between two modifications. That is, between two modifications, in the interval, the pure consciousness can be clearly experienced when the intellect and mind are free from modifications.

The consciousness remains as a witness always and can never be affected by the modifications, this is explained by the words “between two modifications the PURE consciousness is clearly perceived”. Acharya here explains that the PURE consciousness is revealed between two modifications, if the consciousness is not a witness and gets affected by the modifications, then it is not possible to perceive it clearly in between modifications of the intellect as it would be tainted or would have undergone modifications itself. Thus by these words it is explained that the consciousness always remains pure and is unaffected though it pervades all modifications of mind and intellect.