Sree Narayana Guru     105 posts


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' Atma-Upadesa ~ Teaching About or of the Self '

VERSE 100

Neither this, nor that nor the content of existence am I,
But existence, subsistence, joy-immortal; thus attaining clarity.
Emboldened, discarding attachment to being and non-being
One should gently, gently, merge in SAT-AUM.

THE END

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' Atma-Upadesa ~ Teaching About or of the Self '

VERSE 99
Knowledge and 'I' are both one, for one divest of all veiling curtains;
Another might have reason to argue still;
If the 'I' could be taken as other than knowledge
None there is to know knowledge here at all!

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' Atma-Upadesa ~ Teaching About or of the Self '

VERSE 98
Till now, not a thing have we here known, as we have kept saying
In every case, that there is something still of greater happiness;
Although the mind and other factors might vanish
The selfhood of the Soul (Atman) must be said to be wisdom ever unspent.

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' Atma-Upadesa ~ Teaching About or of the Self '

VERSE 96
The atom and the infinite thus, as being and non-being
Do both from either side shine forth; this experience too
Of being as well as non-being shall thereafter be extinct
And devoid of foundation, forever, both shall cease to be!

VERSE 97
Within the glory of wisdom, the atom, bereft of parts shall extinct become
And the infinite too, shall that day its perfection attain;
Without directly experiencing this cannot be known, this boundless
Stuff of pure intelligence, this silence-filled ocean of immortal bliss.

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' Atma-Upadesa ~ Teaching About or of the Self '

VERSE 94
As a mixture of what is the world and what is the real,
That which presents itself before us is a great iniquity indeed!
This is what is indeterminate, beyond grasp of word or mind;
How could the course of right reason move within its domain?

VERSE 95
This expansive display of operative artifice as by Maya ordained
The shining creative principle of the universe is she;
And she, descending here, her limbs they are that become
The crust of the cosmic egg, in number ten million.

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' Atma-Upadesa ~ Teaching About or of the Self '

VERSE 92
As there is the law of energy remaining ever unspent
By outwardly directed action, there must needs be inwardly
A dear value that is inseparable from it, for which here
The action, is merely a symbol of outer recognition.

VERSE 93
To one who has cut connection with the changeful body
There is nothing which surpasses in value his own Self:
As the interest that prevails in respect of oneself, as ordained also,
Never-ceasingly endures, the Self, eternal it is.

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' Atma-Upadesa ~ Teaching About or of the Self '

VERSE 90
What has no basis in reality can never hide what exists;
Experience vouches for this; asserting the reality
Of what exists, at every step, by existence all is enveloped:
The body and other things thus have pure being for content.

VERSE 91
The effort that is made in view of something dear to one
As ordained too, remaining always constant and same
There is a dear value, unborn, unspent, unpredicable,
One and secondless, which ever endures as one's happiness.

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' Atma-Upadesa ~ Teaching About or of the Self '

VERSE 88
All things are real enough; the philosopher, however
Grasps all things here as One; when not viewed
Through the inward eye, that great tribulation
Which is Maya, yields much puzzlement, indeed!

VERSE 89
As out of knowledge sparks innumerable arise,
Asserting the being of non-being to make the world appear,
Know, that outside of knowledge not a thing exists;
Such knowledge global awareness shall yield.

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' Atma-Upadesa ~ Teaching About or of the Self '

VERSE 85
No shadow could exist without depending on a model original
Since the manifest world is seen to have no original model anywhere
Neither shadow nor actuality is this: all is seen
Like a snake that a gifted artist might cleverly sketch.

VERSE 86
The body and other things all have no being one in another,
Thus the converse position becomes untenable;
As from day to day this remains without setting
It gains the status of verity emerging once again.

VERSE 87
Each taken by itself, all things here do exist; treated mutually
Each class excludes the other; considered in this way
The body and other things are neither real
Nor lacking in verity; they become unpredicable.

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' Atma-Upadesa ~ Teaching About or of the Self '

VERSE 83
It breaks up, stays on, rises or changes over,
Again to continue, such is the nature
Of the body here; watching these three from on high
The Self, the uncleft one, it ever changeless remains.

VERSE 84
Because of cognition, if one should say there is
Earthiness as a reality, that is not true; what there is, is sod.
Without stable content all the limitless entities that stand
Are but Nature, configurations abiding within awareness.

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' Atma-Upadesa ~ Teaching About or of the Self '

VERSE 81
Nature, dividing, at one time as the enjoyer of everything
Outside, immanent as transcendent, it shining looms;
At another time again by 'this-ness' expanded
It spreads out before as the enjoyable universe.

VERSE 82
Like the fire that emerges out of churning sticks
That boundless wisdom that from within those who seek prevails
As the Sun ascendant in pure reason's firmament supreme.
It stays burning and to its flames consuming, fuel everything becomes.

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' Atma-Upadesa ~ Teaching About or of the Self '

VERSE 79
At birth-time there is no being, and who is born
Is not there at another moment; how ever does this have existence?
Death too is even likewise, and thus birth too is nought;
All is a flux and a becoming within the mind-stuff pure!

VERSE 80
Contraries, like being and becoming, how could they
As creation, endurance, dissolution in one place co-exist?
For these three to pass into, there is nothing either;
Thus viewed, earth and other things are mere word alone,

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' Atma-Upadesa ~ Teaching About or of the Self '

VERSE 78
Neither is there death nor birth nor life duration here,
Nor men or gods nor others of that order; all name and form
Like a mirage based on desert sands, is this thing that stands
Nor is it a thing at all with any content, note.

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' Atma-Upadesa ~ Teaching About or of the Self '

VERSE 76
As with a well with measureless sand dropping ceaselessly,
Whereon wafting tier on tier, fitful gusts prevail,
So too, to the waftings of untruth's hierarchy exposed
Inwardly does the Inner Self multitudinous forms attain.

VERSE 77
The transcendental ultimate is the sky, that power
Expansive is the wind, consciousness fire, and the sense-organs
Water, the object of perception the earth; thus as principles five,
What keeps ever burning, has its secret in One alone.

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' Atma-Upadesa ~ Teaching About or of the Self '

VERSE 74
Particles there are innumerable in a world
As within such a particle a world too abides;
The inert merges thus in the mind-stuff, as the mind-stuff too
Within the body; thus, on thought they are One.

VERSE 75
Nature is water, body foam, the Atma (Self) the deep,
The constant 'I, I' rumbling within, the magic of waves;
Pearls they are, each flowering of knowledge from within,
And what one drinks of oneself, indeed the nectar of immortal bliss;

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' Atma-Upadesa ~ Teaching About or of the Self '

VERSE 73
Of one thing there could be many, as in many objects
One single meaning reside; by such knowing we can know
Consciousness as inclusive of all, differencelessly;
This secret ultimate is not given to all to know.

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' Atma-Upadesa ~ Teaching About or of the Self '

VERSE 71
Bereft of becoming none stays here on earth
In equalised state; a beginningless sport all this!
In its global fullness, when, as a whole, one knows this
There comes to him unbounded happiness.

VERSE 72
Now there is action, which is nescience, and again
There is the pure mental, which is knowledge;
Ordered by Maya, though this stays on divided, thus
The meta-dual attitude the unitive turiya yields.

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' Atma-Upadesa ~ Teaching About or of the Self '

VERSE 69
With hearing and such as horses linked, carrying within
The Self-image, and ruled over by the master of thinking powers
Such is the libido chariot, mounted whereon the 'I' sense Unceasing deals outward with each form of beauty as it proceeds.

VERSE 70
The one libido it is that as the 'I' sense, the senses,
The inner instruments, the body and all these becomes
Unravelled; where is the term to this? The knower remains
Distinct only till knowledge becomes known.

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' Atma-Upadesa ~ Teaching About or of the Self '

VERSE 67
That which is beyond count, on the one hand,
And what is ordinary and of the workaday world;
Other than these two, there is no other form at all
Either in memory, in sleep, or in the city on high.

VERSE 68
As the ego sense enters into the double snake-rope-like scheme
Now as knowledge and now as the limited body agent,
It becomes sacred at one time or profane again
Thus, should he understand, the intuitive man.

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' Atma-Upadesa ~ Teaching About or of the Self '

VERSE 65
There is not one thing here that we have not already once known;
Veiled by form, knowledge fails: wakefully to know all
There is none here boundless as it is;
0, who can know at all this wonder dear!

VERSE 66
Earthy factors shall come to be evermore;
One alone remains not subject to becoming;
What we know, what it is, what we are, are that same;
And all others too remain conforming to its form.

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' Atma-Upadesa ~ Teaching About or of the Self '

VERSE 63
This wisdom that ever remains non-other to the Wisdom
Than the knowing of which just as such, here, what
By heterodox disadoption one can never come to know,
Such, the supreme secret of the pundit, who is here to see?

VERSE 64
This which ever prevails, surmounting each interest-item,
One's proper retrospection alone can compromise:
By means of extremely lucid memory, however, the revealing
Of ultimate wisdom-treasure is still not to be ruled out.

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' Atma-Upadesa ~ Teaching About or of the Self '

VERSE 61
Outside objects hold the field, each distinct from each,
With the sense that measures, whose function is nescience,
And these in turn with many sets of names, such as that of directions,
Or the sky, keep rising up and into awareness change.

VERSE 62
Mere orthodoxy, which keeps saying that one should not adopt
As one's own a doctrine belonging to another side, how can it
True knowledge bring? Lip service does not avail -
One has earnestly to contemplate the state supreme.

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' Atma-Upadesa ~ Teaching About or of the Self '

VERSE 59
Apart from awareness I have no being:
As distinct from me awareness cannot remain
As mere light; both knowledge and knower, contemplation
Reveals beyond doubt as of one substance alone.

VERSE 60
Even when knowledge to egoism is subject in any predication,
And one is unmindful of the ultimate verity of what is said,
Yet as with the truth, however ultimate, such knowledge
Can never fall outside the scope of the knowing self.

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' Atma-Upadesa ~ Teaching About or of the Self '

VERSE 58
Thinking not in terms, ever new, of yesterday, today,
Tomorrow or even another day, never-endingly
Know, all things we count or measure
As of confusion's making; difference there is none at all!

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' Atma-Upadesa ~ Teaching About or of the Self '

VERSE 56
Like waves instantly arising on the ocean
Each body one after one rises to subside again:
Where, alas, is the term for this? Know this as action
Taking place perpetually in awareness-ocean's prime source.

VERSE 57
Within the waveless ocean, there do abide
Endless Maya traits, which as potent configurations that assume
Bodies with such as water and taste, remain
As beginningless effects forming various worlds upon worlds.

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' Atma-Upadesa ~ Teaching About or of the Self '

VERSE 54
The waking state, it obtains not in sleep
And sleep again does not attain consciousness
When awake: day by day these twain are born
Of Maya's womb and keep alternating on.

VERSE 55
A long-drawn-out dream is this, and like sleep each day,
It gets extinguished: dream too likewise!
We can never see extinction thus to this: as it is
Hitched on to the pure aloneness, it goes round for ever.

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