स्वात्मनिरूपणम्: Svatma Nirupanam of Shankar Bhagavat in simple english by Vid.V.Subramanian-44/44

स्वात्मनिरूपणम्: Svatma Nirupanam of Shankar Bhagavat in simple english by Vid.V.Subramanian-Part-44/44--sl-149-156
This Svatmanirupanam (Definition of One's Own Self), authored by the great sage of Advaita Vedanta, Adi Sankara, is a concise text of this enlightening teaching. As the title declares, it is the teaching regarding the true definition of the Self. The Self is itself Brahman, the vast, formless Absolute, and any contrariwise conception of it is merely delusion. So, this teaching is an exposition of what is truly the Self. As there are not actually two selves, for the true Self is the ever- existent and a false self is never-existent, and since one being the object of another is impossible, this teaching is of the nature of one's own Self. The teaching is the revelation of the Self for the purpose of Self-Realization for those who earnest- ly inquire to know within themselves the answer to the ques- tion, "Who am I?"
The nondualistic teachings expressed here by Sri Sankaracharya, the great spiritual teacher Sankara, are of an eternal nature. This is so not only because of the timeless meaning or content of these teachings, dealing as they do with the Self that transcends all time, space, and objectivized illu- sion, but also because they form the very core and the origi- nal quintessence of Advaita Vedanta, which is the final, high- est Knowledge. Advaita Vedanta is itself the very essence of Sanatana Dharma,1 the teachings of eternal Truth. The very same teachings are found in the Upanisad-s, which are the wisdom portion of the Veda-s, which are perhaps the most ancient extant scriptures. These very same teachings of Self- Realization and of the Self-inquiry that results in this Realization have been taught more recently with superlative clarity by Bhagavan Sri Ramana Maharshi. Indeed, the pure emphasis on the Knowledge of one's own Self found in this Svatmanirupanam is extremely reminiscent of the teachings given so graciously by the Maharshi, teachings which, when comprehended and thoroughly practiced, unfailingly yield Liberation from all of the imagined bondage. The resultant silent peace and illimitable bliss, of the very nature of the Being-Consciousness that is the Self, are ineffable. It is wondrous that, though transcendent of words and thoughts, the Truth is so clearly revealed by the great sages. The records of their teachings are veritable, inextinguishable lights that have been preserved and handed down for ages. Those who are graced to receive such are blessed, indeed.
These teachings of the Svatmanirupanam, which are intended to bring Liberation from the bondage of ignorance, are of Self-Knowledge. This Knowledge is that of Consciousness itself by Consciousness itself. Consciousness is identical with Being, so this Knowledge is that of Being itself. It is something utterly non-bodily and non-sensory in nature. It is also non-mental in nature. Knowledge through the senses or through thoughts may be regarded as indirect or as just of the nature of ignorance. Such ignorant "knowledge" is based on the erroneous notions of an "I" to be a knower or experiencer, a "this" or an existent objective thing, and the relation between them. Such dualism or triadic notions are characteristic of ignorance. True Knowledge is characterized by nonduality. In true Knowledge, there remains no notion of individuality, or an ego, no matter what attributes may be further superimposed on that notion, such as a thinker, a sensing entity, an embodied entity, and so forth and so on. In True Knowledge, there remains no notion of a "this," whether such a world or realm of objectivized experiences or notions be conceived of as permanent or temporary, as of matter or of thought, as material in character or from a divine source, as providing happiness or providing suffering. Truly, the actual experience of all those who conclusively realize the Self is as found in Ajata Vada, or the teaching of No-creation. The Self is unborn and imperishable, timeless and everlasting,May this English translation of the Svatmanirupanam serve the same intention of the Sanskrit original composed by the wondrous sage, Adi Sankaracharya. May He be pleased with what is here. May this be an offering to Him.
May this presentation of the ancient teachings pertaining to the inquiry resulting in Self-Knowledge serve the same intention as the liberating teachings of this inquiry by my ever-gracious Guru, Bhagavan Sri Ramana Maharshi. May He be pleased with what is here. May this be an offering to Him.
May this be an offering to Brahman.