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स्वतश्चित्सदानन्दाद्वितीयब्रह्मस्वरूपोऽप्यात्मा स्वाश्रयया स्वविषयया अविद्यया स्वानुभवगम्यया साभासया स्वाभाविकचित्सदानन्दाद्वितीयब्रह्मात्मभावात्प्रच्युतः अनात्मनि देहादावात्मभावमापन्नः अप्राप्ताशेष-
In plain words
By its own nature the Self is exactly this: consciousness, being, bliss, the non-dual Brahman itself. And yet, through avidyā — an ignorance that rests on the Self, that has the Self for its very object, that you can know only in your own experience, and that arrives trailing a reflected look-alike of the real — that same Self has slipped out of what it naturally is, and has come to feel itself as what it is not: as the body, and everything that comes after the body. And so, with all that remains unreached, every bit of it—
Close to the Sanskrit
Although of itself having as its own nature the non-dual Brahman that is consciousness, being and bliss, the Self — through ignorance, which has itself as its support, itself as its object, which is knowable by one's own experience, and which is accompanied by a reflected appearance — is fallen away from its natural state of being the non-dual Brahman-Self that is consciousness, being and bliss, and has come to hold the sense of self in the not-self, in the body and the rest, [and so with] the unattained, entire—