चौ0—ु»यन स»यन दय§ बýrा् सरूरपा । ुकथ ु»ाˇ ुनादि ुनŒपा॥ मोंरेउU मि ब˙‚U नामय दयगŒU िेउ । कि० `े¤गU `य» नि` बस नि` बŒिेउ॥ 1॥ पýौÉि‚U सय`न `नि `ान¤गU `न की । कगU'¡U पýिीिि पýीिि Lरचि मन की॥ ०कयर दाLर»ि दे„िु ०कŒर । पावक सम `य» बýrा् बिबेकŒर॥ 2॥ 'Uभय ु»म `य» सय»म नाम िेउ । कगेU'¡U नामय ब˙‚U बýrा् राम िेउ॥ Žयापकयर ०कयर बýrा् ुबिनासी । सि चेिन घान ुान¡द रासी॥ 3॥ ुस पýभय NUदय¡ ुछि ुबिकारी । सकल `ीव `» दीन दय„ारी॥ नाम निरूरपन नाम `िन िेउ । सô'U पý»ंUि `िमि मôल रिन िेउ॥ 4॥
aguna saguna dui brahma sarµupŒ, akatha agŒdha anŒdi anµupŒ. more¡ mata baRa nŒmu duhµu te ¡, kie jehi ò juga nija basa nija bµute ¡.1. prauRhi sujana jani jŒnahiò jana kī, kahau ¡ pratīti prīti ruci mana kī. eku dŒrugata dekhia ekµu, pŒvaka sama juga brahma bibekµu.2. ubhaya agama juga sugama nŒma te¡, kaheu ¡ nŒmu baRa brahma rŒma te ¡. byŒpaku eku brahma abinŒsī, sata cetana ghana Œna ¡da rŒsī.3. asa prabhu hṛdaya¡ achata abikŒrī, sakala jīva jaga dīna dukhŒrī. nŒma nirµupana nŒma jatana te ¡, sou praga¢ata jimi mola ratana te ¡.4.
Translations
English Translations
1
There are two aspects of God—the one unqualified and the other qualified. Both these aspects are unspeakable, unfathomable, without beginning and without parallel. To my mind, greater than both is the Name, that has established Its rule over both by Its might. Friends should not take this as a bold assertion on the part of this servant; I record my mind’s own conviction, partiality and liking. The two aspects of Brahma (God) should be recognized as akin to fire: the one (viz., the Absolute) represents fire which is latent in wood; while the other (qualified Divinity) corresponds to that which is externally visible. Though both are inaccessible by themselves, they are easily attainable through the Name; therefore I have called the Name greater than Brahma and Ýr¶ RŒma both. Brahma (God) is one, all-pervading and imperishable; He is all truth, consciousness and a compact mass of joy. Even though such immutable Lord is present in every heart, all beings in this world are nonetheless miserable and unhappy. Through the practice of the Name preceded by Its true appraisement, however, the same Brahma reveals Itself even as the value of a jewel is revealed by its correct knowledge. (1—4)
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