Distinct from prakṛti (the cause) and the vikṛti (its evolutes)
शुद्ध–बोध–स्वभावःśuddha–bodha–svabhāvaḥ
which is of the nature of pure consciousness
इदम् अशेषंidam aśeṣaṃ
this entire creation
सद्–असद्sad–asad
that having form and that which is formless
भासयन्bhāsayan
by illumining
निर्विशेषःnirviśeṣaḥ
without attributes
विलसतिvilasati
shines
परमात्माparamātmā
the Supreme Atman
जाग्रद्–आदिषु अवस्थासुjāgrad–ādiṣu avasthāsu
in all the states such as the waking
अहम्–अहम्–इतिaham–aham–iti
with the throbbing sense of ‘I’
साक्षात्sākṣāt
directly
साक्षि–रूपेणsākṣi–rūpeṇa
as the witness
बुद्धेःbuddheḥ
of the intellect
Translation
It is distinct from the prakṛti (which is the cause) and from its evolutes. It is of the nature of pure consciousness, without attributes and illumining those with form (earth, water and fire) and those without form (air and space). The Supreme Atman shines directly in all the states such as the waking state with the throbbing sense of ‘I’ and as the witness of the intellect.
Annotation
1) Atman is beyond the cause–effect relationship. 2) Atman is the witness for intellect even in deep sleep when intellect resolves in a seed form in deep sleep (Jagadguru).