Sree Narayana Guru     105 posts


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

VERSE 53
That primordial potency that herein resides
Is the seed that gives birth to all here we see;
Merging the mind in that, never forgetting,
Maya-mind to end, ever do contemplation pursue.

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

VERSE 51
From awareness the 'I' sense first emerged;
Comes then with it 'This'-ness, as counterpart beside,
These like creepers twain do cover entirely,
The whole of the Maya tree to hide.

VERSE 52
Filled with word-content, that day the firmament shall radiant blaze,
And in it shall become extinct all the visionary magic:
Then too, that small voice completing tri-basic knowing
Shall cease and Self-radiance prevail.

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

VERSE 50
With earth and water, air and fire likewise,
Also the great void, the ego, cognition and mind,
All worlds including the waves and ocean too
Do they all arise and to awareness change.

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

VERSE 48
The dweller within the body from its existential body view
In respect of all things treats 'that' or 'this' as 'mine'
Transcending physical limitations; when we consider this
We should concede that any man immediate realization has.

VERSE 49
Every man at every time makes effort in every way
Aiming at his Self-happiness; therefore in this world
Know faith as one; understanding thus,
Shunning evil, the inner Self into calmness merge.

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VERSE 47
All men do even plead for a single faith to prevail
Which no disputant owns to himself withal;
Those wise ones free from other-faith-dispute
Alone can know here wholly, the secret here implied,

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

VERSE 45
One faith in another's view is low, and the doctrine
Cardinal as taught in one, in another's measure, lacks;
Know, confusion in the world shall prevail so long
As the unitive secret herein remains unknown.

VERSE 46
To vanquish (a religion) by fighting is not possible; no religion
Can be abolished by mutual attack; the opponent of another faith
Not remembering this and persisting in his fight,
His own doom shall he in vain fight for, beware!

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

VERSE 43
By Nature's action caught, and turned,
Men of good action too, alas, keep turning round!
Mis-action to counteract, non-action avails not.
Gain-motive bereft, wisdom one should attain.

VERSE 44
Not seeing that the various religions in the world
Are essentially the same, advancing various arguments
Like the blind men and the elephant, roam not like fools,
But stop wandering, and calmly settle down.

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

VERSE 39
Following up further the said powers - a second division:
One of these is an attribute of the 'same', while the other
Qualifies the never-to-detachment-attaining harshness
Of the 'other': thus making two kinds of these again.

VERSE 40
Onto the 'same' as onto the 'other' there constantly alight
Their respective specific powers; though not proportionate
By spin-emergence as between these two in all,
All predications whatsoever come to be.

VERSE 41
In 'this is a pot' the initial 'this' is the harsh
While 'pot' is what makes its specific attribute;
For the mind with its myriad magic of Great Indra to come to be,
Understand this to be the nucleus.

VERSE 42
In 'this is knowledge' the initial 'this' is 'same'
While its attribute is cognitive consciousness.
For the mind and all else to vanish
And the good path to gain, this should one contemplate.

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

VERSE 37
To subdue even somewhat the obduracy of the 'other'
Is hard indeed without wisdom's limitless power;
By such do gain mastery over it and unto Her who is Wisdom
The anti-sensuous One, close access attain.

VERSE 38
What appraises manifold variety, the 'other' that is;
And the 'same' is what unitively shines;
Thus understanding the state aforesaid, into that state
That yields sameness, melt and mix and erect sit.

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

VERSE 35
Like the dawn all together of ten thousand solar orbs
Wisdom's function comes: such, verily is that which
Tears asunder this wisdom-hiding, transient Maya-darkness here,
And as the primal Sun prevails!

VERSE 36
The powers of wisdom are many; all of them under two divisions
The 'same' and the 'other' could conclusively be brought;
Merging into that form which makes for 'other-sameness'
To clarity of vision one should awake.

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

VERSE 33
Awareness, in order to find its proper state,
Itself the earth and other manifestations became;
In inverted state thus, now mounting, now changing over
Like a circulating fire-faggot it keeps turning round.

VERSE 34
Half a second is what makes the primordial hub
Of the car-wheel, mounted whereon the world rolls on:
Know this to be His sport divine, beginningless
In the domain of consciousness ever going on.

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

VERSE 31
Without prior experience, inference there is none,
The agent of overt expression not being experienced
By the senses, the presence of such
By inference cannot be known: do mark.

VERSE 32
It is not the inner agent but the expression
That we know; since the said agent of expression remains unseen,
Do remember the earth and all else is naught:
While the supporting outline of awareness is all there is.

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

VERSE 29
The mind-blossom plucking, who offers to the Great Master,
No need has he, other works to perform;
Else, let him pluck blossom wild, and if none is there,
The Maya spell let him repeat; the Maya goes.

VERSE 30
The inert, no awareness It can have; awareness no thinking needs,
Nor does it any discourse hold; knowing awareness to be all,
And then renouncing, transparency of spirit gaining
In body-bounds confined, he suffers nevermore, indeed!

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

VERSE 27
What in darkness remains aware, the Self indeed that is;
And knowledge that which as name and form,
As senses with inner-organ, as actor and action,
Looms here as everything, like great Indra's magic, lo!

VERSE 28
Bereft of bottom as of top, from bottom to the crest
What transparent awareness has, that is turiya-consciousness;
The inert no knowledge has: what it cogitating tells
From in between, is no knowledge at all, do mark!

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

VERSE 25
What spells benefit to one, while to another distress brings,
Such conduct is one that violates the Self; beware!
That spark of pain intense to another given
Into inferno's ocean it falls, there to burn its flames.

VERSE 26
All limbs suppressing and standing as a bolt
The limb-owner mere vapour enshrouds within;
'This' man he takes different from 'that' therefore
Owing to the weakness of unwisdom alone.

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

VERSE 25
What spells benefit to one, while to another distress brings,
Such conduct is one that violates the Self; beware!
That spark of pain intense to another given
Into inferno's ocean it falls, there to burn its flames.

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

VERSE 23
For the sake of fellow-man, unceasing, day and night
Unstinting strives the kindly man;
The niggard lying prone, what frustration's toil undertakes,
That is for his own sake alone.

VERSE 24
What here we view as this man or that
Reflection reveals to be the Self's prime form;
That conduct adopted for one's Self-happiness
Another's happiness must also secure at once.

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

VERSE 21
A certain kind is dear, that is dear to me; what is one's own desire
And what is to another, so variously thus puzzlement prevails
Round each object of desire: what to oneself is dear
That verily know to be another's desire also.

VERSE 22
The other man's interest, that is even mine; what to oneself
Is beneficial is so for the other man also; such is the course of
Discrete conduct; all acts aiming each man's Self-happiness
Must spell at once the happiness of the other fellow-man.

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

VERSE 19
'Bottom, top or tip, reality here, there or that' -
So do conflicts come: Prime Substance is all there is:
The inert here, all change and pass: How could a wave
Apart from the water's form, another reality have?

VERSE 20
Another reality this world has none; contrary assertions
Made in this world, understanding all do lack;
Though an ignorant person could mistake it for a reptile.
Could a flower-garland, beneficial, ever a snake become ?

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

VERSE 19
'Bottom, top or tip, reality here, there or that' -
So do conflicts come: Prime Substance is all there is:
The inert here, all change and pass: How could a wave
Apart from the water's form, another reality have?

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

VERSE 17
Suffering-filled, with petals five and tiers two
Rotating beginningless, such a lamp hanging
The Self in shadow form, it burns, with prior habit traits
For oil, and function verily for wick.

VERSE 18
The 'I' is not darkness; were it so blind
And unaware of this 'I', 'I' we should have remained;
Because of such awareness, in order to know
Thus (as such) to one and all declare.

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

VERSE 15
Ten thousand years do a moment make for the favoured ones
Suckled in the milk of the Absolute beyond; but when knowledge
Is caught in the power of the nature that is relative here,
Half a second, ten thousand years long would seem.

VERSE 16
If an arid desert most expansive should become over-flooded
By river water all at once, such would be the rising symphony
Falling into the ears, to open then the eye; do therefore
Daily become the best of sages endowed with Self-control.

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

VERSE 14
That light, rid of three-fold view, that ever brighter burns
Upsurging and brimful beyond the bounds of the triple worlds,
Remember, that it will never come within the reach
Of a hermit untrue, as Upanishadic secret lore declares.

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VERSE 12
With skin, bone, refuse, and many an inner factor of evil end,
Wielding these, lo! One ego looms: this which passes,
Is the other: that Self which grows to perfection,
0 grant the boon that it may not the ego swell!

VERSE 13
Unto the Master who dons the ashes of the three modes,
Offering the flower of the inner self, inclining before him,
With all sense-interests effaced, divest of all and cool,
Even from the grandeur of loneliness bereft, into glory sink!

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

VERSE 10
'Who sits there in the dark? Declare!' says one;
Whereupon another, himself intent to find, in turn
Asks, hearing the first: 'who may you even be?'
For both the word of response is but One.

VERSE 11
The repeated 'I, I' contemplated from within
Is not many but remains One; divergent egoity
Being multiple, with the totality of such
The Self-substance too continuity assumes.

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

VERSE 8
Eating of the five fruits such as light and so on,
Perched on a shot-gun foul-smelling, ever in wily changeful sport,
Such, the birds five, in shreds, what can bring down,
Wielding such a lucid form, let the inner self brilliant become.

VERSE 9
He who dwells in contemplation beneath a tree
Whereon climbing, a creeper bears aloft on either side
The blossoms of the psychic states; mark, such a man,
By inferno unapproached ever remains.

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