96 परमार्थसोपान - टिप्पणी [ Part II Ch. iv 2. Yet there is a unity underlying and निर्गुण. " सगुनहिं अगुनहिं नहिं कछु भेदा उपल विलग नहिं जसे । " g जलु हिम 3. The निर्गुण, however assumes the form of सगुण. The निराकार निरञ्जन takes on a form निर्मल निराकार निर्माहा राम धरेउ तनु भूप । 4. नाम is the schematizer ( सुसाखी and दुभाखी) between ч and far. cf. Logos In another सगुण निर्गुण. way, or the mystical form is also the con- necting link between सगुण and निर्गुण. of शेष in Kanakdas' poem, 'इष्टु दिना ई वैकुठ'. 5. Thus नाम is supericr to both सगुण and निर्गुण. " मारे मत बड़ नाम दुहुँ ते । " This establishes a सामञ्जस्य not merely between सगुण and निर्गुण but veritably between Tulsidas and Kabir themselves. 6. As regards the relation of नाम to रूप' Tulsidas says that they might be regarded as attributes or उपाधिs of the same ईश: "नाम रूप दुइ ईस उपाधि । " cf. The attributes of substance in Spinoza. 7. If a question be posed about the superi- ority between नाम and रूप, Tulsidas tells us that a realizer should sit mum answering the question in his heart " को बड़ छोट कहत अपराधू । .." समुझिहाह साधू ॥ " God comes with greater force says Tulsidas to the heart of the devotee who simply meditates on the name of God without bis form सुमिरिय नाम रूप विन देखे । आवत हृदय सनेह विसेख ॥ " 8. As regards the question of meditation, uttering the name of God is enough for Tulsidas. cf. राम नाम जप नीच '. It has to be conne- cted with some concrete symbol (लक्ष्य हम हमार or बीच. It cannot be connected with अलख. [ In Kabir, however, as we shall see below
