Additional 1 - Verses containing the word Atma

Ashtavakra Gita Verses with word Atma

1.12, 2.7, 2.19, 3.2, 3.4, 3.9, 4.6, 15.9, 15.20, 18.8, 18.23, 18.35.

1.12 आत्मा साक्षी विभुः पूर्ण एको मुक्तश्चिदक्रियः ।

असङ्गो निःस्पृहः शान्तो भ्रमात्संसारवानिव ॥ १-१२॥

The Self is witness, all-pervading, perfect, One, free, Consciousness, actionless, unattached, desireless, and quiet. Through illusion It appears as if It is of the world (i.e. subject to the ever-repeating cycle of birth and death). 1.12

आत्माज्ञानाज्जगद्भाति आत्मज्ञानान्न भासते ।

रज्ज्वज्ञानादहिर्भाति तज्ज्ञानाद् भासते न हि ॥ २-७॥

The world appears from the ignorance of the Self and disappears with the knowledge of the Self, just as the snake appears from the non-cognition of the rope and disappears with its recognition. 2.7

सशरीरमिदं विश्वं न किञ्चिदिति निश्चितम् ।

शुद्धचिन्मात्र आत्मा च तत्कस्मिन् कल्पनाधुना ॥ २-१९॥

I have known for certain that the body and the universe are nothing and that the Self is Pure Consciousness alone. So on what is it now possible to base imagination? 2.19

आत्माज्ञानादहो प्रीतिर्विषयभ्रमगोचरे ।

शुक्तेरज्ञानतो लोभो यथा रजतविभ्रमे ॥ ३-२॥

Alas, as greed arises from the illusion of silver caused by ignorance of the mother of pearl, even so arises attachment to the objects of illusory perception from ignorance of the Self. 3.2

श्रुत्वापि शुद्धचैतन्य आत्मानमतिसुन्दरम् ।

उपस्थेऽत्यन्तसंसक्तो मालिन्यमधिगच्छति ॥ ३-४॥

After hearing oneself to be Pure Consciousness and surpassingly beautiful, how can one yet be deeply attached to sensual objects and thus become impure? 3.4

धीरस्तु भोज्यमानोऽपि पीड्यमानोऽपि सर्वदा ।

आत्मानं केवलं पश्यन् न तुष्यति न कुप्यति ॥ ३-९॥

Feted and feasted or tormented, the serene person ever sees the Absolute Self and is thus neither gratified nor angry. 3.9

आत्मानमद्वयं कश्चिज्जानाति जगदीश्वरम् ।

यद् वेत्ति तत्स कुरुते न भयं तस्य कुत्रचित् ॥ ४-६॥

Rare is the man who knows the Self as One without a second and as lord of the universe. He does what he considers worth doing and has no fear from any quarter. 4.6

गुणैः संवेष्टितो देहस्तिष्ठत्यायाति याति च ।

आत्मा न गन्ता नागन्ता किमेनमनुशोचसि ॥ १५-९॥

The body, composed of the ingredients of nature, comes, stays, and goes. The Self neither comes nor goes. Why, then, do you mourn it? 15.9

त्यजैव ध्यानं सर्वत्र मा किञ्चिद् हृदि धारय ।

आत्मा त्वं मुक्त एवासि किं विमृश्य करिष्यसि ॥ १५-२०॥

Completely give up even contemplation and hold nothing in your mind. You are verily the Self, free. What will you do by thinking? Contemplation presupposes duality of consciousness which, born of ignorance, is the very antithesis of the nature of the Self.  15.20

आत्मा ब्रह्मेति निश्चित्य भावाभावौ च कल्पितौ ।

निष्कामः किं विजानाति किं ब्रूते च करोति किम् ॥ १८-८॥

Knowing for certain that one's self is Brahman and that existence and non-existence are figments, what does one who is free from desire, know, say, or do? 18.8

कुत्रापि न जिहासास्ति नाशो वापि न कुत्रचित् ।

आत्मारामस्य धीरस्य शीतलाच्छतरात्मनः ॥ १८-२३॥

The ignorant constantly practise concentration and control of the mind. The wise, abiding in the real Self, like persons in deep sleep, do not find anything to be done. 18.23

शुद्धं बुद्धं प्रियं पूर्णं निष्प्रपञ्चं निरामयम् ।

आत्मानं तं न जानन्ति तत्राभ्यासपरा जनाः ॥ १८-३५॥

In this world those who devote themselves to diverse practices do not know the Self, which is pure, intelligent, beloved, perfect, beyond the universe, and free from any taint. 18.35