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Shloka

इत्थं विपश्चित्सदसद्विभज्य
निश्चित्य तत्त्वं निजबोधदृष्ट्या ।
ज्ञात्वा स्वमात्मानमखण्डबोधं
तेभ्यो विमुक्तः स्वयमेव शाम्यति ॥ ३५३ ॥

itthaṃ vipaścitsadasadvibhajya
niścitya tattvaṃ nijabodhadṛṣṭyā ;
jñātvā svamātmānamakhaṇḍabodhaṃ
tebhyo vimuktaḥ svayameva śāmyati . 353 .

Anvaya

इत्थंitthaṃ
Thus
विपश्चित्vipaścit
the intelligent seeker
विभज्यvibhajya
having distinguished
सद्–असद्sad–asad
the nature of real and unreal
निश्चित्य तत्त्वंniścitya tattvaṃ
having realised the truth
निज– बोध–दृष्ट्याnija– bodha–dṛṣṭyā
by one’s own understanding
ज्ञात्वाjñātvā
having known
स्वम्svam
himself
आत्मानम्ātmānam
as the Atman
अखण्ड–बोधंakhaṇḍa–bodhaṃ
of the nature of infinite consciousness
तेभ्यः विमुक्तःtebhyaḥ vimuktaḥ
getting freed from them (the entire non–self starting from māyā to the body–mind–complex)
स्वयम् एवsvayam eva
by himself
शाम्यतिśāmyati
stays in peace

Translation

Thus, having distinguished the real and unreal and having realised the truth by one’s own understanding and having realised his self as the Atman – which is of the nature of infinite consciousness – the intelligent seeker gets freed from them (asat and its forms) and stays in peace.

Annotation

In the verse 352, the words sat and asat are used as in the Gita (13–12), in order to mean the manifest and unmanifest. In this verse the same words are explained in a different sense by Jagadguru in order to refer to Brahman which is sat and all else which is asat.

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