Adhyay 1 • Shlok 37

चौ0—ुा„र मˇयर मनôगUर दô“र । बरन बिलôचन `न `िय `ô“र॥ सयमिरि सयलभ सय„द सब कागŒU । लôक लागयU परलôक निबागŒU॥ 1॥ कगUि सयनि सयमिरि सय˘िU नीकेर । राम ल„न सम पिýय ियलसी केर॥ बरनि बरन पýीिि बिल»ािी । बýrा् `ीव सम सगU` स¡घािी॥ 2॥ नर नारायन सरिस सयभýािा । `» पालक बिसेाि `न ˜ािा॥ भ»िि सयििय कल करन बिभŒान । `» गिUि गेUिय बिमल बिˇय पŒान॥ 3॥ Sवाद िôा सम सय»िि सयˇा केर । कम˘U सेा सम ˇर बसयˇा केर॥ `न मन मं`य कंर` मˇयकर से । `ीगU `सôमिि गUरि गUलˇर से॥ 4॥

Roman Transliteration (IAST)

Œkhara madhura manohara doµu, barana bilocana jana jiya joµu. sumirata sulabha sukhada saba kŒhµu, loka lŒhu paraloka nibŒhµu.1. kahata sunata sumirata su¢hi nīke, rŒma lakhana sama priya tulasī ke. baranata barana prīti bilagŒtī, brahma jīva sama sahaja sa ¡ghŒtī.2. nara nŒrŒyana sarisa subhrŒtŒ, jaga pŒlaka biseṣi jana trŒtŒ. bhagati sutiya kala karana bibhµuṣana, jaga hita hetu bimala bidhu pµuṣana.3. svŒda toṣa sama sugati sudhŒ ke, kama¢ha seṣa sama dhara basudhŒ ke. jana mana mañju kañja madhukara se, jīha jasomati hari haladhara se.4.

Translations

English Translations 1
Gita Press English

Both the letter-sounds are sweet and attractive; they are the two eyes, as it were, of the Alphabet and the very life of the devotee. Easy to remember and delightful to one and all, they bring gain here and provide sustenance hereafter. They are most delightful to utter, hear and remember and are dear as RŒma and Lakƒma˜a to Tulas¶dŒsa. When treated separately, the two letters lose their harmony (i.e., are differently pronounced, bear diverse meaning in the form of seed-letters and as such yield different results); whereas they are naturally allied even as Brahma (the Cosmic Spirit) and J¶va (the individual soul) Good brothers like the divine sages Nara and NŒrŒya˜a, they are sustainers of the universe and redeemers of the devotee in particular. They are beautiful ornaments for the ears of the fair damsel in the form of Bhakti (Devotion) and stand as the spotless sun and moon for the good of the world.They are like the taste and the gratifying quality of nectar in the form of emancipation, and are supporters of the globe like the divine Tortoise beautiful lotus in the shape of the devotee’s mind and are the very like of Hari (Ýr¶ K¾ƒ˜a) and Haladhara (BalarŒma, who wielded a plough as a weapon) for YaÜodŒ (Their foster- mother, the wife of Nanda) in the shape of the tongue. (1—4)

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