Pada 121
Sourceऊधो! प्रीति न मरन बिचारै। प्रीति पतंग जरै पावक परि, जरत अंग नहिं टारै॥ प्रीति परेवा उड़त गगन चढ़ि गिरत न आप सम्हारै। प्रीति मधुप केतकी-कुसुम बसि कंटक आपु प्रहारै॥ प्रीति जानु जैसे पय पानी जानि अपनपो जारै। प्रीति कुरंग नादरस, लुब्धक तानि तानि सर मारै॥ प्रीति जान जननी सुत-कारन को न अपनपो हारै? सूर स्याम सोँ प्रीति गोपिन की कहु कैसे निरुवारै
ūdho! prīti na marana bicārai| prīti pataṃga jarai pāvaka pari, jarata aṃga nahiṃ ṭārai|| prīti parevā ur̤ata gagana car̤hi girata na āpa samhārai| prīti madhupa ketakī-kusuma basi kaṃṭaka āpu prahārai|| prīti jānu jaise paya pānī jāni apanapo jārai| prīti kuraṃga nādarasa, lubdhaka tāni tāni sara mārai|| prīti jāna jananī suta-kārana ko na apanapo hārai? sūra syāma so~ prīti gopina kī kahu kaise niruvārai
English translation
Fresh editorial translation from the भ्रमरगीत-सार authority
‘Uddhava, love does not consider death. In love the moth falls into flame and burns, never withdrawing its body. In love the pigeon climbs high into the sky, then falls unable to master itself. In love the bee enters the ketakī flower and strikes itself upon its thorns. Know love as milk joined with water: recognizing the other as its own, it lets itself burn. In love the deer is enthralled by musical rasa while the hunter draws and looses his arrows. Know a mother’s love for her child—what will she not surrender of herself? Tell me, asks Sūrdās, how can the gopīs’ love for Śyāma ever be prevented?’
Controlled against the proofread Wikisource Page-namespace transcription of the retained 1926 scan.
Pada 122
Sourceऊधो! जाहु तुम्हैं हम जाने। स्याम तुम्हैं ह्याँ नाहिं पठाए तुम हौ बीच भुलाने॥ ब्रजवासिन सौँ जोग कहत हौ, बातहु कहन न जाने। बड़ लागै न विवेक तुम्हारो ऐसे नए अयाने॥ हमसोँ कही लई सो सहिकै जिय गुनि लेहु अपाने॥ कहँ अबला कहँ दसा दिगंबर सँमुख करौ, पहिचाने॥ सांच कहौ तुमको अपनी सौं बूझति बात निदाने। सूर स्याम जब तुम्हैं पठाए तब नेकहु मुसुकाने?
ūdho! jāhu tumhaiṃ hama jāne| syāma tumhaiṃ hyā~ nāhiṃ paṭhāe tuma hau bīca bhulāne|| brajavāsina sau~ joga kahata hau, bātahu kahana na jāne| bar̤a lāgai na viveka tumhāro aise nae ayāne|| hamaso~ kahī laī so sahikai jiya guni lehu apāne|| kaha~ abalā kaha~ dasā digaṃbara sa~mukha karau, pahicāne|| sāṃca kahau tumako apanī sauṃ būjhati bāta nidāne| sūra syāma jaba tumhaiṃ paṭhāe taba nekahu musukāne?
English translation
Fresh editorial translation from the भ्रमरगीत-सार authority
‘Uddhava, go—we have understood you. Śyāma did not send you here; you lost your way somewhere between. You speak of yoga to the people of Vraja, yet do not even know how to tell a story. Your lack of discernment is astonishing; you seem newly born and ignorant. Endure what we have said to you, then consider it within your own heart. Where are helpless women, and where the sky-clad ascetic’s condition that you place before us? I ask one final question—swear truthfully by your own self: when Śyāma sent you, asks Sūrdās, did he smile even a little?’
Controlled against the proofread Wikisource Page-namespace transcription of the retained 1926 scan.
Pada 123
Sourceऊधो! स्यामसखा तुम सांचे। कै करि लियो स्वांग बीचहि तें, वैसेहि लागत कांचे। जैसी कही हमहिं आवत ही औरनि कही पछिताते। अपनो पति तजि और बतावत महिमानी कछु खाते॥ तुरत गौन कीजै मधुबन को यहां कहां यह ल्याए? सूर सुनत गोपिन की बानी उद्धव सीस नवाए
ūdho! syāmasakhā tuma sāṃce| kai kari liyo svāṃga bīcahi teṃ, vaisehi lāgata kāṃce| jaisī kahī hamahiṃ āvata hī aurani kahī pachitāte| apano pati taji aura batāvata mahimānī kachu khāte|| turata gauna kījai madhubana ko yahāṃ kahāṃ yaha lyāe? sūra sunata gopina kī bānī uddhava sīsa navāe
English translation
Fresh editorial translation from the भ्रमरगीत-सार authority
‘Uddhava, you truly are Śyāma’s friend: somewhere along the road you fashioned the same disguise, and you look just as false. The moment you arrived you told us this; tell it to others and you will regret it. Abandoning your own lord, you point to another and expect to feast upon glory. Depart at once for Mathurā—why bring this thing here?’ Hearing the gopīs’ speech, says Sūrdās, Uddhava lowered his head.
Controlled against the proofread Wikisource Page-namespace transcription of the retained 1926 scan.
Pada 124
Sourceऊधोजू! देखे हौ ब्रज जात। जाय कहियो स्याम सों या विरह को उत्पात॥ नयनन कछु नहिं सूझई, कछु श्रवन सुनत न बात। स्याम बिन आंसुवन बूड़त दुसह धुनि भइ बात॥ आइए तो आइए, जिय बहुरि सरीर समात। सूर के प्रभु बहुरि मिलिहौ पाछे हू पछितात
ūdhojū! dekhe hau braja jāta| jāya kahiyo syāma soṃ yā viraha ko utpāta|| nayanana kachu nahiṃ sūjhaī, kachu śravana sunata na bāta| syāma bina āṃsuvana būr̤ata dusaha dhuni bhai bāta|| āie to āie, jiya bahuri sarīra samāta| sūra ke prabhu bahuri milihau pāche hū pachitāta
English translation
Fresh editorial translation from the भ्रमरगीत-सार authority
‘Uddhava, you have seen the people of Vraja. Go tell Śyāma of this havoc wrought by separation. The eyes see nothing, and the ears hear no word. Without Śyāma we drown in tears; the very sound of speech has become unbearable. If he will come, let him come while life can still return and inhabit the body. Meet us again, Lord of Sūrdās, or afterward you too will repent.’
Controlled against the proofread Wikisource Page-namespace transcription of the retained 1926 scan.
Pada 125
Sourceऊधो! बेगि मधुबन जाहु। जोग लेहु संभारि अपनो बेंचिए जहँ लाहु॥ हम बिरहिनी नारि हरि बिनु कौन करै निबाहु? तहां दीजै मूर पूजै, नफा कछु तुम खाहु॥ जौ नहीं ब्रज में बिकानो नगरनारि बिसाहु। सूर वै सब सुनत लैहैं जिय कहा पछिताहु
ūdho! begi madhubana jāhu| joga lehu saṃbhāri apano beṃcie jaha~ lāhu|| hama birahinī nāri hari binu kauna karai nibāhu? tahāṃ dījai mūra pūjai, naphā kachu tuma khāhu|| jau nahīṃ braja meṃ bikāno nagaranāri bisāhu| sūra vai saba sunata laihaiṃ jiya kahā pachitāhu
English translation
Fresh editorial translation from the भ्रमरगीत-सार authority
‘Uddhava, go swiftly to Mathurā. Guard your yoga carefully and sell it wherever there is profit. We are women in separation—without Hari, who can sustain us? Give it where fools worship it and take some profit for yourself. If it will not sell in Vraja, let the women of the city buy it. They will all listen and take it, says Sūrdās; why let your heart regret the journey?’
Controlled against the proofread Wikisource Page-namespace transcription of the retained 1926 scan.
Pada 126
Sourceऊधो! कछु कछु समुझि परी। तुम जो हमको जोग लाए भली करनि करी॥ एक बिरह जरि रहीं हरि के, सुनत अतिहि जरी। जाहु जनि अब लोन लावहु देखि तुमहिं डरी॥ जोग-पाती दई तुम कर बड़े जान हरी। आनि आस निरास कीन्ही, सूर सुनि हहरी
ūdho! kachu kachu samujhi parī| tuma jo hamako joga lāe bhalī karani karī|| eka biraha jari rahīṃ hari ke, sunata atihi jarī| jāhu jani aba lona lāvahu dekhi tumahiṃ ḍarī|| joga-pātī daī tuma kara bar̤e jāna harī| āni āsa nirāsa kīnhī, sūra suni haharī
English translation
Fresh editorial translation from the भ्रमरगीत-सार authority
‘Uddhava, little by little we have understood. By bringing yoga to us you have performed an excellent deed! We were already burning in separation from Hari; hearing it, we burned far more. Go now—do not add salt to the wound. The sight of you has made us afraid. Hari placed yoga’s letter in your hands, knowing you to be a great sage. You came bringing hope and turned it into despair; hearing you, says Sūrdās, we tremble.’
Controlled against the proofread Wikisource Page-namespace transcription of the retained 1926 scan.
Pada 127
Sourceऊधो! सुनत तिहारे बोल। ल्याए हरि-कुसलात धन्य तुम घर घर पार्यो गोल॥ कहन देहु कह करै हमारो बरि उड़ि जैहै झोल। आवत ही याको पहिंचान्यो निपटहि ओछो तोल॥ जिनके सोचन रही कहिबे तें, ते बहु गुननि अमोल। जानी जाति सूर हम इनकी बतचल चंचल लोल
ūdho! sunata tihāre bola| lyāe hari-kusalāta dhanya tuma ghara ghara pāryo gola|| kahana dehu kaha karai hamāro bari ur̤i jaihai jhola| āvata hī yāko pahiṃcānyo nipaṭahi ocho tola|| jinake socana rahī kahibe teṃ, te bahu gunani amola| jānī jāti sūra hama inakī batacala caṃcala lola
English translation
Fresh editorial translation from the भ्रमरगीत-सार authority
‘Uddhava, listening to your words, we know you brought news of Hari’s welfare—blessed are you for casting this commotion from house to house. Let us speak; what can your doctrine do to us? The bundle will scatter and fly away. We recognized it the moment it arrived: its measure was utterly light. The one about whom we remained anxious is beyond speech, priceless through countless virtues. We know this man’s kind, says Sūrdās: restless, fickle, and greedy for talk.’
Controlled against the proofread Wikisource Page-namespace transcription of the retained 1926 scan.
Pada 128
Sourceऐसी बात कहौ जनि ऊधो! ज्यों त्रिदोष उपजे जक लागति, निकसत बचन न सूधो॥ आपन तौ उपचार करौ कछु तब औरन सिख देहु। मेरे कहे बनाय न राखौ थिर कै कतहूँ गेहु॥ जौ तुम पद्मपराग छांड़िकै करहु ग्राम-बसबास। तौ हम सूर यहौ करि देखैं निमिष छांड़हीं पास
aisī bāta kahau jani ūdho! jyoṃ tridoṣa upaje jaka lāgati, nikasata bacana na sūdho|| āpana tau upacāra karau kachu taba aurana sikha dehu| mere kahe banāya na rākhau thira kai katahū~ gehu|| jau tuma padmaparāga chāṃr̤ikai karahu grāma-basabāsa| tau hama sūra yahau kari dekhaiṃ nimiṣa chāṃr̤ahīṃ pāsa
English translation
Fresh editorial translation from the भ्रमरगीत-सार authority
‘Uddhava, do not speak in this way. It is as though a fever born from all three humors has seized you, and no straight word can emerge. First undertake some treatment for yourself, then give instruction to others. Do not merely arrange words at my bidding; find somewhere to make your own mind steady. Bee, if you can abandon lotus pollen and settle permanently in a village, then we too, says Sūrdās, shall try leaving his side for a single instant.’
Controlled against the proofread Wikisource Page-namespace transcription of the retained 1926 scan.
Pada 129
Sourceऊधो! जानि परे सयान। नारियन को जोग लाए, भले जान सुजान॥ निगम हूँ नहिं पार पायो कहत जासों ज्ञान। नयनत्रिकुटी जोरि संगम जेहि करत अनुमान॥ पवन धरि रबि-तन निहारत, मनहिं राख्यो मारि। सूर सो मन हाथ नाहीं गयो संग बिसारि
ūdho! jāni pare sayāna| nāriyana ko joga lāe, bhale jāna sujāna|| nigama hū~ nahiṃ pāra pāyo kahata jāsoṃ jñāna| nayanatrikuṭī jori saṃgama jehi karata anumāna|| pavana dhari rabi-tana nihārata, manahiṃ rākhyo māri| sūra so mana hātha nāhīṃ gayo saṃga bisāri
English translation
Fresh editorial translation from the भ्रमरगीत-सार authority
‘Uddhava, now you are known as wise. You have brought yoga to women—well done, learned sage! Even the Vedas do not reach the limit of the one whose knowledge you proclaim. Joining the gaze at the meeting of the brows, you infer his presence; holding the breath, you contemplate the solar body and strike the mind into stillness. But that mind is no longer in our hands, says Sūrdās—it forgot us and went away with him.’
Controlled against the proofread Wikisource Page-namespace transcription of the retained 1926 scan.
Pada 130
Sourceऊधो! मन नहिं हाथ हमारे। रथ चढ़ाय हरि संग गए लै मथुरा जबै सिधारे॥ नातरु कहा जोग हम छांड़हि अति रुचि कै तुम ल्याए। हम तौ झकति स्याम की करनी, मन लै जोग पठाए॥ अजहूँ मन अपनो हम पावैं तुमतें होय तो होय। सूर, सपथ हमैं कोटि तिहारी कहौ करैंगी सोय
ūdho! mana nahiṃ hātha hamāre| ratha car̤hāya hari saṃga gae lai mathurā jabai sidhāre|| nātaru kahā joga hama chāṃr̤ahi ati ruci kai tuma lyāe| hama tau jhakati syāma kī karanī, mana lai joga paṭhāe|| ajahū~ mana apano hama pāvaiṃ tumateṃ hoya to hoya| sūra, sapatha hamaiṃ koṭi tihārī kahau karaiṃgī soya
English translation
Fresh editorial translation from the भ्रमरगीत-सार authority
‘Uddhava, the mind is not in our hands. Hari placed it upon the chariot and carried it with him when he departed for Mathurā. Otherwise, why would we reject the yoga you have brought with such enthusiasm? We stand astonished at Śyāma’s doing: he took the mind and sent yoga in its place. If through you we may recover our own mind even now, then let it be so. I swear ten million oaths to you, says Sūrdās—tell us, and we shall do exactly as you say.’
Controlled against the proofread Wikisource Page-namespace transcription of the retained 1926 scan.
Pada 131
Sourceऊधो! जोग सुन्यो हम दुर्लभ। आपु कहत हम सुनत अचंभित जानत हौ जिय सुल्लभ॥ रेख न रूप बरन जाके नहिं ताकौं हमैं बतावत। अपनी कहौ दरस वैसे को तुम कबहूँ हौ पावत? मुरली अधर धरत है सो, पुनि गोधन बन बन चारत? नैन बिसाल भौंह बंकट करि देख्यो कबहूँ निहारत? तन त्रिभंग करि नटवर वपु धरि पीतांबर तेहि सोहत। सूर स्याम ज्यों देत हमें सुख, त्यों तुमकौं सोउ मोहत
ūdho! joga sunyo hama durlabha| āpu kahata hama sunata acaṃbhita jānata hau jiya sullabha|| rekha na rūpa barana jāke nahiṃ tākauṃ hamaiṃ batāvata| apanī kahau darasa vaise ko tuma kabahū~ hau pāvata? muralī adhara dharata hai so, puni godhana bana bana cārata? naina bisāla bhauṃha baṃkaṭa kari dekhyo kabahū~ nihārata? tana tribhaṃga kari naṭavara vapu dhari pītāṃbara tehi sohata| sūra syāma jyoṃ deta hameṃ sukha, tyoṃ tumakauṃ sou mohata
English translation
Fresh editorial translation from the भ्रमरगीत-सार authority
‘Uddhava, we have heard that yoga is difficult to attain. As you speak and we listen, we marvel that you consider it easy within the heart. You point us toward one who has neither line nor form nor color—but tell us about yourself: have you ever obtained sight of such a one? Does he place a flute upon his lips and wander from forest to forest tending the cows? Have you ever gazed upon him with great eyes and arched brows? Does he bend his body in three places, assume the dancer’s form, and shine in yellow cloth? If not, can he enchant you as Śyāma delights us, asks Sūrdās?’
Diplomatically reconstructed from Śukla’s complete 1948 reprint and collated against the 1977 annotated witness because the corresponding leaf is absent from the retained 1926 scan.
Pada 132
Sourceऊधो! हम-लायक सिख दीजैं। यह उपदेस अगिनि तें तातो, कहा कौन विधि कीजैं? तुमहीं कहौ यहाँ इतनिन में सीखनहारी को है? जोगी जती रहित माया तें तिनकौं यह मत सोहै॥ जो कपूर चंदन तन लेपत तेहि विभूति क्यों छाजै? सूर कहौ सोभा क्यों पावै आँख आँधरी आँजै
ūdho! hama-lāyaka sikha dījaiṃ| yaha upadesa agini teṃ tāto, kahā kauna vidhi kījaiṃ? tumahīṃ kahau yahā~ itanina meṃ sīkhanahārī ko hai? jogī jatī rahita māyā teṃ tinakauṃ yaha mata sohai|| jo kapūra caṃdana tana lepata tehi vibhūti kyoṃ chājai? sūra kahau sobhā kyoṃ pāvai ā~kha ā~dharī ā~jai
English translation
Fresh editorial translation from the भ्रमरगीत-सार authority
‘Uddhava, give us a teaching suited to us. This instruction is hotter than fire—what can be done with it, and by what method? Tell us yourself: among all the women here, who is able to learn it? This doctrine suits yogīs and ascetics who are free from māyā. How can ashes become an ornament upon bodies anointed with camphor and sandalwood? Tell us, asks Sūrdās, what beauty comes from applying collyrium to a blind eye?’
Diplomatically reconstructed from Śukla’s complete 1948 reprint and collated against the 1977 annotated witness because the corresponding leaf is absent from the retained 1926 scan.
Pada 133
Sourceऊधो! कहा कथत बिपरीति? जुवतिन जोग सिखावन आए यह तौ उलटी रीति॥ जोतत धेनु, दुहत पय वृष को, करत लगे जो अनीति। चक्रवाक ससि को क्यों जाने? रवि चकोर कहँ प्रीति? पाहन तरै, काठ जो बूड़े, तौ हम मानैं नीति। सूर स्याम-प्रति-अंग माधुरी रही गोपिका जीति
ūdho! kahā kathata biparīti? juvatina joga sikhāvana āe yaha tau ulaṭī rīti|| jotata dhenu, duhata paya vṛṣa ko, karata lage jo anīti| cakravāka sasi ko kyoṃ jāne? ravi cakora kaha~ prīti? pāhana tarai, kāṭha jo būr̤e, tau hama mānaiṃ nīti| sūra syāma-prati-aṃga mādhurī rahī gopikā jīti
English translation
Fresh editorial translation from the भ्रमरगीत-सार authority
‘Uddhava, why speak what is contrary to all sense? You have come to teach yoga to young women—this is the world turned upside down. Yoking a cow to the plow and milking a bull, you have set yourself to such injustice. How can the cakravāka recognize the moon, or the cakora love the sun? If stone floats and wood sinks, then we shall accept your doctrine. The sweetness of every limb of Śyāma, says Sūrdās, has conquered the gopīs and remains.’
Diplomatically reconstructed from Śukla’s complete 1948 reprint and collated against the 1977 annotated witness because the corresponding leaf is absent from the retained 1926 scan.
Pada 134
Sourceऊधो! जुबतिन ओर निहारौ। तब यह जोग-मोट हम आगे धरि हिय समुझि बिचारौ॥ जे कच स्याम आपने कर करि नितहि सुगंध रचाए। तिनकौं तुम जो विभूति घोरिकै जटा लगावन आए॥ जेहि मुख मृगमद मलयज उबटति, छन छन धोवति माँजति। तेहि मुख कहत खेह लपटावन सो कैसे हम भ्राजति? लोचन आँजि स्याम-ससि दरसति तबहीं ये दमकाति। सूर तिनहैं तुम रवि दरसावत यह सुनि सुनि करुआति
ūdho! jubatina ora nihārau| taba yaha joga-moṭa hama āge dhari hiya samujhi bicārau|| je kaca syāma āpane kara kari nitahi sugaṃdha racāe| tinakauṃ tuma jo vibhūti ghorikai jaṭā lagāvana āe|| jehi mukha mṛgamada malayaja ubaṭati, chana chana dhovati mā~jati| tehi mukha kahata kheha lapaṭāvana so kaise hama bhrājati? locana ā~ji syāma-sasi darasati tabahīṃ ye damakāti| sūra tinahaiṃ tuma ravi darasāvata yaha suni suni karuāti
English translation
Fresh editorial translation from the भ्रमरगीत-सार authority
‘Uddhava, look toward these young women. Only then place this bundle of yoga before us, after reflecting within your heart. Śyāma dressed these dark tresses daily with his own hands and filled them with fragrance; now you come to mix ashes into them and form matted locks. Their faces were massaged with musk and sandalwood, washed and polished every moment; you tell us to smear those faces with dust—how could we shine? Our eyes gleam only when lined with collyrium and beholding the moon of Śyāma. You show them the sun instead, says Sūrdās, and the very hearing makes them bitter.’
Diplomatically reconstructed from Śukla’s complete 1948 reprint and collated against the 1977 annotated witness because the corresponding leaf is absent from the retained 1926 scan.
Pada 135
Sourceऊधो! इन नयनन अंजन देहु। आनहु क्यों न स्याम रँग काजर जासौं जुर्यो सनेहु॥ तपति रहति निसि-बासर, मधुकर! नहिं सुहात तन गेहु। जैसे मीन मरत जल बिछुरत, कहा कहौं दुख एहु॥ सब विधि बाँधि ठानि कै राख्यो खरि कपूर कोरेहु। बारक मिलवहु स्याम सूर प्रभु, क्यों न सुजस जग लेहु?
ūdho! ina nayanana aṃjana dehu| ānahu kyoṃ na syāma ra~ga kājara jāsauṃ juryo sanehu|| tapati rahati nisi-bāsara, madhukara! nahiṃ suhāta tana gehu| jaise mīna marata jala bichurata, kahā kahauṃ dukha ehu|| saba vidhi bā~dhi ṭhāni kai rākhyo khari kapūra korehu| bāraka milavahu syāma sūra prabhu, kyoṃ na sujasa jaga lehu?
English translation
Fresh editorial translation from the भ्रमरगीत-सार authority
‘Uddhava, give these eyes their collyrium. Why not bring the black pigment of Śyāma’s color, to which their affection is joined? They burn night and day, bee; neither body nor home gives pleasure. Like fish dying when parted from water—how can I describe this pain? By every means I have tied and kept him, marked pure upon my heart as with chalk and camphor. Unite us once with Śyāma, Lord of Sūrdās; why not win fair fame in the world?’
Diplomatically reconstructed from Śukla’s complete 1948 reprint and collated against the 1977 annotated witness because the corresponding leaf is absent from the retained 1926 scan.