Additional 2 - Verses containing the word Atma with Sandhi Vichched

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.

आत्मा साक्षी विभुः पूर्ण एको मुक्तश्चिदक्रियः ।

असङ्गो निःस्पृहः शान्तो भ्रमात्संसारवानिव ॥ १-१२॥

आत्मा साक्षी विभुः पूर्ण‌ एकः मुक्तः चित् अक्रियः

असङ्गः निस्पृहः शान्तः भ्रमात् संसारवान् इव भवति १.१२

Self witness all-pervading perfect One free Consciousness action-less unattached desireless quiet through illusion of the world as if is.

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॥

आत्माज्ञानात् जगत् भाति आत्म ज्ञानात् न भासते

हि रज्ज्वज्ञानात् अहिः भाति तज्ज्ञानात् न भासते २.७

From the ignorance of the Self world appears from the knowledge of the Self not appears verily from non-cognition of rope snake appears from the recognition of that not appears.

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॥

इदं सशरीरम् विश्वं न किञ्चित् आत्मा शुद्धचिन्मात्र

च भवति इति मम निश्चितं तत् अधुना कस्मिन् कल्पना स्यात २.१९

This with the body universe not anything Self and Pure Consciousness alone is this by me known for certain so now on which imagination can be.

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॥

अहो यथा शुक्तेः अज्ञानतः सति लोभः भवति, तथा आत्माज्ञानात् विषयभ्रमगोचरे प्रीतिः भवति 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

Alas as of mother of pearl from ignorance illusion of silver being caused greed is so from ignorance of the Self in the objects of illusory perception attachment is.

श्रुत्वापि शुद्धचैतन्य आत्मानमतिसुन्दरम् ।

उपस्थेऽत्यन्नसंसक्तो मालिन्यमधिगच्छति ॥ ३-४॥

आत्मानं शुद्धचैतन्यम् अतिसुन्दरम् श्रुत्वापि श्रुत्वा अपि जनः कथं उपस्थे अत्यन्नसंसक्तःसन मालिन्यम् अधिगच्छति ३.४

Self Pure Consciousness surprisingly beautiful hearing even person how to generative organs deeply attached being impurity attains.

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॥

धीरः तु भोज्यमानः अपि पीड्यमानः अपि सर्वदा

केवलं आत्मानं पश्यन् न तुष्यति न कुप्यति च ३.९

The serene person surely greeted and feasted even tormented even ever absolute Self seeing not is pleased not is angry and.

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॥

कश्चित्‌ आत्मानम् अद्वयं जगदीश्वरम् जानाति

सः यत् वेत्ति तत् कुरुते तस्य कुत्रचित् भयं न अस्ति ४.६

 Scarcely one Self non-dual Lord of the universe knows he which knows that does his anywhere fear not is.

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॥

गुणैः संवेष्टितः देहः आयाति तिष्ठति याति च

आत्मा न गन्ता न आगन्ता किम् एनम् अनुशोचसि १५.९

By the constituents of nature enclosed body comes stays goes and Self not goes not comes why it lament.

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॥

सर्वत्र ध्यानं एव हृदि किञ्चित् मा धारय त्वं आत्मा मुक्तः एव असि विमृश्य किं करिष्यसि १५.२०

 In every way thinking even give up in the mind anything not hold you Self free verily are thinking what will do.

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॥

आत्मा ब्रह्म भावाभावौ च कल्पितौ इति निश्चित्य निष्कामःकिं विजानाति किं ब्रूते किम् च करोति १८.८

 Self Brahman existence and non-existence and imagined this knowing for certain one who is free from desire what knows what says what and does.

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॥

आत्मारामस्य शीतलाच्छतरात्मनः धीरस्य कुत्रापि जिहासा अस्ति न कुत्रचित् नाशः अपि अस्ति १८.२३

Who delighted in Self whose mind is calm and pure of the wise many anywhere desire to renounce not anywhere loss or even not is.

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॥

तत्र अभ्यासपराः जनाः शुद्धं बुद्धं प्रियं पूर्णं निष्प्रपञ्चं निरामयम् तं आत्मानं जानन्ति १८.३५

In this world devoted to diverse practices men pure intelligent beloved perfect beyond the visible universe untainted that self not know.

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