Bhāṣya
, । । ॥ ॥
In plain words
I am Ātma, the Self—the Sākṣī, the witness—alone, with consciousness alone as my Svarūpa, my essential nature. I am not ajñāna, ignorance, or anything it produces. Samādhi is resting without the least separateness in this recognition: “I am Brahman itself. My Svabhāva, my very nature, is eternal, pure, awake, free, and real. I am Paramānanda, supreme bliss; Advaya, without a second; Pratyag-caitanya, the innermost consciousness.” The Śrutis, revealed scriptures, declare this in such words as tattvamasi, “You are That”; brahmāhamasmi, “I am Brahman”; prajñānamānandaṃ brahma, “Consciousness and bliss are Brahman”; ayamātmā brahma, “This Ātma, the Self, is Brahman”; and others like them. Here the Pañcīkaraṇa comes to its close.
Close to the Sanskrit
I am Ātma, the Self, the Sākṣī, the witness, alone, whose Svarūpa, essential nature, is consciousness alone; I am not ajñāna, ignorance, nor even its effect. Rather, abiding without distinction in “I am Brahman alone—Pratyag-caitanya, inward consciousness, whose Svabhāva, inherent nature, is eternal, pure, awake, free, and real, and which is Paramānanda, supreme bliss, and Advaya, non-dual” is samādhi. This follows from Śruti statements such as tattvamasi, “You are That”; brahmāhamasmi, “I am Brahman”; prajñānamānandaṃ brahma, “Consciousness-bliss is Brahman”; ayamātmā brahma, “This Ātma, the Self, is Brahman”; and so on. Thus concludes the Pañcīkaraṇa.