Shloka
यदानन्दरूपं प्रकाशस्वरूपं
निरस्तप्रपञ्चं परिच्छेदहीनम् ।
अहम्ब्रह्मवृत्त्यैकगम्यं तुरीयं
परं ब्रह्म नित्यं तदेवाहमस्मि ॥३॥
yadānandarūpaṃ prakāśasvarūpaṃ
nirastaprapañcaṃ paricchedahīnam ;
ahambrahmavṛttyaikagamyaṃ turīyaṃ
paraṃ brahma nityaṃ tadevāhamasmi .3.
Anvaya
- यत्yat
- which
- आनन्द-रूपम्ānanda-rūpam
- is of the nature of bliss
- प्रकाश-स्वरूपम्prakāśa-svarūpam
- is of the nature of luminosity(consciousness)
- निरस्त-प्रपञ्चम्nirasta-prapañcam
- is devoid of any manifestation
- परिच्छेद-हीनम्pariccheda-hīnam
- is free from any kind of limitation (by Space, Time, or thing)
- अहं-ब्रह्म-वृत्ति-एक-गम्यम्ahaṃ-brahma-vṛtti-eka-gamyam
- is realisable only by the mental perception that I am Brahman
- तुरीयम्turīyam
- is the Fourth (transcending the three states of experience, the waking state, dream and deep sleep)
- परं ब्रह्मparaṃ brahma
- Supreme Brahman
- नित्यम्nityam
- Eternal
- तत्tat
- that
- एवeva
- verily
- अहम्aham
- I
- अस्मिasmi
- am
English Translation to Svarupanusandhanam
I am verily that Supreme Eternal Brahman, which is of the nature of bliss and of luminosity (consciousness), is devoid of any manifestation, is free from any kind of limitation (by Space, Time, or thing), is realisable only by the mental perception that I am Brahman and is the Fourth (transcending the three states of experience, the waking state, dream and deep sleep)
Accompanying notes to English Translation of Svarupanusandhanam
The teacher who has to be approached must be not only a knower of Brahman but must have the inclination to favour the disciple with the teaching and also the patience to put up with any possible deficiency in him. The teacher being a realised soul is not in any way benefited by having a disciple but the disciple does stand to gain a great deal by getting a competent teacher. Even if the teacher prefers to continue in his communion with his Inner Self oblivious of the external world, it is to the interest of the disciple to render such devoted service to the teacher as to make him take pity on the disciple. It will not do to secure a formal initiation into the truth. The disciple must cogitate over it and exercise his keen power of reasoning and convince himself, without any possibility of doubt, about the truth of the teaching given him. Even this is not enough for his knowledge will be only theoretical. He must contemplate on the teaching incessantly and try to realise it in actual experience.