Summary:
Vivekachudamani, Verse 34: The teacher reveals the nature of paramātmā—the limitless Self, not confined by space or time, never displaced by joy or sorrow, as both arise and pass within it. Knowing this, one is freed from bondage (mukta), recognizing the difference between the individual (naraḥ) and Īśvara (the whole) was never real.
Vivekachudamani, Verse 35: The Self is self-existent (svayam asti) – its presence never alters, shining as self-evident awareness throughout the variable I-thought (aham-pratyaya), which expands and contracts. Self is distinct from the five kośas – levels of experience where identity-error is committed.
WHAT IS ĀTMĀ – LIMITLESS SELF?
Vivekachudamani – Verse 34: Introduction to the Self
अथ ते सम्प्रवक्ष्यामि स्वरूपं परमात्मनः
यद्-विज्ञाय नरः बन्धात् मुक्तः कैवल्यम्-अश्नुते (१२४, अल्त् १२६)
atha te sampravakṣyāmi svarūpaṁ paramātmanaḥ
yad-vijñāya naraḥ bandhāt muktaḥ kaivalyam-aśnute (124, Alt 126)
Now I will teach you that nature of the paramātmā, limitless self, knowing which one (nara) is freed from bondage and gains oneness with Īśvara.
Intro:
Having completed the analysis of the not-Self (anātma), the teacher now addresses the student's central question: “What is the parama ātmā?”
The Nature of the Limitless Self (Paramatma)
“Limitlessness” does not imply having some infinite power. Do no let your mind image the meaning of “limitlessness”, else it's no longer limitless, as it's being confined to imagination.
It means the Self is not limited, displaced or modified by the experiences appearing in it, such as joy and sorrow. For instance, joy displaces sorrow. And when sorrow comes, it displaces joy. But neither displace Awareness because of which both are known to be coming and going.
Limitless means – Self is NOT limited by space, because Self is all-pervading. Self is NOT limited by time, because Self is never not present; meaning there will never be a time when Self is not present.
“Oneness with Īśvara”
This is not referring to something new attaching onto “I” — but recognition that the difference between the individual (naraḥ: eternal jiva — here “eternal jiva” means one who eternally travels until moksha) and the totality was never real.
Vivekachudamani – Verse 35: The Absolute Entity
अस्ति कश्चित् स्वयं नित्यम् अहं-प्रत्यय-लम्बनः
अवस्था-त्रय-साक्षी सन् पञ्च-कोश-विलक्षणः (१२५, अल्त् १२७)
asti kaścit svayaṁ nityam ahaṁ-pratyaya-lambanaḥ
avasthā-traya-sākṣī san pañca-kośa-vilakṣaṇaḥ (125, Alt 127)
There is one who is self-existent. He is manifest all the time in the ‘I’ thought. Being distinct from the five-fold kośa (as though coverings), he is the witness of the three states of experience.
“One who is self-existent”
There is something about you that is self-existent (svayam asti) / or “stands” as it is. Meaning its presence does not ever alter.
It is unlike the existence of an object, like a pot, which depends on factors like clay, a specific time, and a location.
It shines by its own glory (svayam bhāti); it is self-evident awareness. It reveals itself in every thought.
For instance, any external object or inner experience (like joy and sorrow) depends on time for it to show it's glory. A minute ago, joy wasn't there, and something happens, and now joy shows it's glory to you. Additionally, both an external object and an inner experience depends on location – meaning it's triggered or manifests depending on location.
Whereas, self-evident awareness obtains in every experience, sight, smell, sound – and continues to be evident even when there's absolutely no sense stimulation, and mind is completely still.
“It Manifests in the ‘I’ Thought”
Ego / Subject / Ahamkara / I-Thought
Self is the presence in whose presence the condition of the ahamkara-knower (aham-pratyaya ) is known.
The aham-pratyaya is the “I-thought” (often called ego) which is expanding/contracting depending on who/what it is associated to, and changes what it knows, such as from elephant, to tree to sky, etc.
It's variable in waking, but completely different in dream state. It is the “I” that everyone takes as real.
Self-Evident Awareness
Whereas Awareness is the one invariable throughout the variable I-thought, changing moods, fluctuating thoughts.
It can never be objectified, for if such were the case, something other than the Self would be required to know it. IE: Awareness would require another awareness, which is impossible as there’s no two Awarenesses.
You don’t clearly and effortlessly recognize this invariable presence, because for you, it’s mixed up with 5 types of experiences which are coming-and-going.
“It is Distinct from the five-fold kośa (as-though coverings)”
Think of a “kosha” as an entity that has one affirmation, “Feed me!”. For instance, the body says “Feed me!”. Emotions say “Feed me!”, etc.
A kośa is not a physical covering but a “level of experience” where a mistake in identity is committed.
The five levels are:
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- Annamaya kośa (Physical Level): Putting the invariable-Self into physical body. Manifests as: “I am fat,” “I am a mortal”.
- Prāṇamaya kośa (Energetic Level): Putting the invariable-Self into the physiological functions and energy levels. Manifests as: “I am hungry,” “I am thirsty”.
- Manomaya kośa (Mental Level): Putting the invariable-Self into the mind's modifications, into feelings. Manifests as: “I am restless,” “I am angry,” “I am sad”.
- Vijñānamaya kośa (Intellectual Level): Putting the invariable-Self into the cognitive capacity. Manifests as: “It is me thinking, figuring this out, cooking, teaching, driving the car right now”.
- Ānandamaya kośa (Blissful Level): Putting the invariable-Self into experiential happiness . Manifests as: “I am an enjoyer, I am in love, Purpose is to enjoy life”.
Proper relationship to the koshas:
The physical body (annamaya), or other koshas are mithyā. Meaning, you can’t separate them from satya (the absolute reality, ātmā). Just understand, mithya depends on satyam, and is satyam (since it reduces into it) – while satyam is not mithya.
You do not have to remove the mithyā to recognize the satya. You only have to remove the error of taking what is mithyā as satya. EG: You do not remove a wave to see water; you recognize that the wave is nothing but water.
“Witness of the three states…”
The ātmā is the witness (sākṣī) of the three states of experience: waking, dream, and deep sleep.
In the waking state, the witness is present during all activities: seeing, hearing, thinking, and remembering. In deep sleep, also present, else you’d be afraid of going out of existence, if it was truly absent.
If dream-awareness was different from waking-awareness, then you couldn't tell “I dreamt”, because the “I” (awareness) would be a totally different entity between the two states.
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Recorded 10 Jan, 2026