आत्मा चित्तम्
In plain words
The is .
The commentators
Śivasūtra with Kṣemarāja's Vimarśinī
शिवसूत्रविमर्शिनी । अथ तृतीयोन्मेषारम्भः । इदानीमाणवोपायं प्रतिपिपादयिषुः अणोः तावत्स्वरूपं दर्शयति - आत्मा चित्तम् ॥ १ ॥ यदेतत् विषयवासनाच्छुरितत्वात् नित्यं तदध्यवसायादिव्यापारबुद्ध्यहङ्कृन्मनोरूपं चित्तं तदेव अतति चिदात्मकस्वस्वरूपाख्यात्या सत्त्वादिवृत्त्यवलम्बनेन योनीः संचरति इति आत्मा अणुरित्यर्थः । न तु चिदेकरूपस्य अस्य अतनमस्ति । अत एव चैतन्यमात्मा इति-स्वभावभूततात्त्विकैतत्स्वरूपप्रतिपादनाशयेन पूर्वमात्मा लक्षितः । इदानीं तु एतदीयसंकोचावभासप्रधानाणवदशौचित्येन इति न पूर्वापरवैषम्यम् ॥ १ ॥
In plain words
The self is the mind. The Śivasūtravimarśinī. Now begins the third unmeṣa. Now, wishing to set out the āṇava upāya, he first shows the nature of the limited self, aṇu: This mind, which, being always shot through with latent impressions of objects, has the form of intellect, ego and mind, whose activities are determining those objects and the rest: that alone moves (atati), that is, wanders through the wombs, leaning on the modes of sattva and the rest, through non-recognition of its own nature, which is consciousness. So it is the self, ātmā: the limited self, aṇu. That is the meaning. But for this self, whose sole form is consciousness, there is no such moving. That is why the Self was defined earlier in "Consciousness is the Self", with the intent of setting out its real nature, which is its own being. Here, though, it is defined in keeping with the āṇava condition, whose chief mark is its appearing contracted. So there is no inconsistency between the earlier and the later.