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Shloka

योऽयमात्मा स्वयञ्ज्योतिः पञ्चकोशविलक्षणः ।
अवस्थात्रयसाक्षी सन्निर्विकारो निरञ्जनः ।
सदानन्दः स विज्ञेयः स्वात्मत्वेन विपश्चिता ॥ २१३ ॥

yo’yamātmā svayañjyotiḥ pañcakośavilakṣaṇaḥ ;
avasthātrayasākṣī sannirvikāro nirañjanaḥ ;
sadānandaḥ sa vijñeyaḥ svātmatvena vipaścitā . 213 .

Anvaya

यः अयम् आत्माyaḥ ayam ātmā
Such Atman (which remains)
स्वयं–ज्योतिःsvayaṃ–jyotiḥ
self–luminous
पञ्च–कोश–विलक्षणःpañca–kośa–vilakṣaṇaḥ
distinct from the five sheaths
अवस्था–त्रय–साक्षीavasthā–traya–sākṣī
the witness to all the three states
सन्san
(the non–negatable) existence
निर्विकारःnirvikāraḥ
change–less
निरञ्जनःnirañjanaḥ
unaffected
सदानन्दःsadānandaḥ
always of the nature of bliss
सः विज्ञेयःsaḥ vijñeyaḥ
that has to be realised
स्वात्मत्वेन विपश्चिताsvātmatvena vipaścitā
by the wise person as his own Self

Translation

Such Atman (which remains) is the self–luminous one, distinct from the five sheaths. It is the witness to the three states (waking, dream and deep sleep) and It is the change–less, unaffected existence which is always of the nature of bliss. That has to be realised as his own Self by the wise person.

Annotation

1) What remains after negation of five sheaths is the substratum of them all, the Brahman. ‘It is the support for all’, says the Taittiriya Upanishad (2–5). 2) What remains is of the nature of existence because it is the very nature of the knower. If Its existence is denied, the knower would be negating his own existence. When all the five sheaths are negated, the knower cannot be different from the Brahman (Jagadguru).

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