Verse 217

जाग्रत्स्वप्नसुषुप्तिषु स्फुटतरं योऽसौ समुज्जृम्भते
प्रत्यग्रूपतया सदाहमहमित्यन्तः स्फुरन्नैकधा ।
नानाकारविकारभागिन इमान् पश्यन्नहंधीमुखान्
नित्यानन्दचिदात्मना स्फुरति तं विद्धि स्वमेतं हृदि ॥ २१७ ॥

jāgratsvapnasuṣuptiṣu sphuṭataraṃ yo'sau samujjṛmbhate
pratyagrūpatayā sadāhamahamityantaḥ sphurannaikadhā |
nānākāravikārabhāgina imān paśyannahaṃdhīmukhān
nityānandacidātmanā sphurati taṃ viddhi svametaṃ hṛdi || 217 ||

217. That which clearly manifests Itself in the states of wakefulness, dream and profound sleep; which is inwardly perceived in the mind in various forms as an unbroken series of egoistic impressions; which witnesses the egoism, the Buddhi, etc., which are of diverse forms and modifications; and which makes Itself felt as the Existence-Knowledge-Bliss Absolute; know thou this Ātman, thy own Self, within thy heart.

Notes:

[According to live Sankhya Philosophy, the whole universe, as it appears to us, is a mixture of-Purusha and Prakriti—of something which impinges on or gives the suggestion to our minds, and of the mind which reacts, and covers it, as it were, with a coating of its own. In other words, everything we perceive is this unknown something plus the mind; or to put it briefly, X+mind. Vedanta substitutes Brahman for Purusha and postulates a Nescience as the inscrutable power of Brahman, which covers the real nature of Brahman and makes It think as if It were subject to all sorts of change and limitation. Atman is only another name of Brahman. So, whenever we perceive a thing, from any mental impression, it must be the Atman and nothing else that we perceive. Only in our ignorance we fail to grasp the real nature of the thing experienced (the Atman), and call it under various names and forms. So, our egoism, our intellect, and all mental slates are manifestations of the Atman and Atman alone.]