svaprakAshamadhiShThAnaM svayambhUya sadAtmanA .
brahmANDamapi piNDANDaM tyajyatAM malabhANDavat 289
Being the self-luminous Brahman, the sole substratum of all things, reject the macrocosm and microcosm, like a vessel full of impurities.
From the blog
The cognizing self alone is self-luminous and the rest of the three factors are not self-luminous being devoid of consciousness. It is the mind and the sense organ which relates the cognizing self to the object. The self alone is the knower and the rest are knowable as objects of knowledge. At the same time the existence of mind is indubitable. It is the mind that helps to distinguish between various perceptions. It is because of the self-luminous (svata-prakāṣa) nature of pure consciousness that the subject knows and the object is known. In his commentary to Taittirīya Upaniṣad, Śaṅkara says that “consciousness is the very nature of the Self and inseparable from It.” The cognizing self, the known object, the object-knowledge, and the valid means of knowledge (pramāṅa) are essentially the manifestations of one pure consciousness.
From The Naiskarmyasiddhi of Suresvara
The Self is not revealed by Sruti. The Self is self-luminous (sva-prakASa) and self-established (pra-Siddha). The work of the valid means of knowledge called Scripture (verbal testimony) is to remove all the false notions which have been superimposed upon the Self.
From pa~nchadashI (Chapter 10) of shrI vidyAraNya svAmi
Similarly, the supreme Self which is self-luminous exists before the origination of the universe, during the period of appearance of the universe, and also after the dissolution of the universe.
From advaita makaranda by lakSmIdharakavi
na prakAshe.ahamityuktiryatprakAshaikabandhanA .
svaprakAshaM tamAtmAnamaprakAshaH kathaM spR^ishet.h .. 16..
Based on which light is the statement, “I do not know” made? How can the self luminous Self be covered by ignorance?