Pada 331
Sourceमाधव सों न बनै मुख मोरे। जिन्ह नयनन्ह ससि स्याम बिलोक्यो ते क्यों जात तरनि सों जोरे। मुनि-मन-रमन ये जोग, कमठ तन मँदर-भार सहै क्यों, ओ रे! तरुनी-हृदय-कुमुद के बँधन कुंजर क्यों न रहत बिनु तोरे॥ नीलांबर-घनस्याम नीलमनि पैयत है क्यों धूम के भोरे। सूर भृँग कमलन के बिरही चँपक मन लागत कहुँ थोरे
mādhava soṃ na banai mukha more| jinha nayananha sasi syāma bilokyo te kyoṃ jāta tarani soṃ jore| muni-mana-ramana ye joga, kamaṭha tana ma~dara-bhāra sahai kyoṃ, o re! tarunī-hṛdaya-kumuda ke ba~dhana kuṃjara kyoṃ na rahata binu tore|| nīlāṃbara-ghanasyāma nīlamani paiyata hai kyoṃ dhūma ke bhore| sūra bhṛ~ga kamalana ke birahī ca~paka mana lāgata kahu~ thore
English translation
Fresh editorial translation from the भ्रमरगीत-सार authority
My face cannot turn away from Mādhava. Eyes that have beheld moonlike Śyāma—how could they be joined instead to the sun? This yoga may delight the minds of sages, but why, O friend, should a tortoise-like body bear the weight of Mount Mandara? How could the elephant of passion remain restrained without you from the night-lotus of a young woman's heart? Having found dark-robed rain-cloud Śyāma, the sapphire itself, why wander bewildered after smoke and ash? Sūr says: a bee separated from lotuses can place little affection in the campaka flower.
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Pada 332
Sourceऔर सकल अँगन तें, ऊधो! अँखियाँ अधिक दुखारी। अतिहि पिराति, सिराति न कबहूँ, बहुत जतन करि हारी॥ एकटक रहति, निमेष न लावति, बिथा बिकल भइ भारी। भरि गइँ विरह-बाय-बिनु दरसन, चितवति रहति उघारी॥ रे रे अलि! गुरु ज्ञान-सलाकहि क्यों सहि सकति तुम्हारी। सूर सुअंजन आनु रूप-रस आरति हरन हमारी
aura sakala a~gana teṃ, ūdho! a~khiyā~ adhika dukhārī| atihi pirāti, sirāti na kabahū~, bahuta jatana kari hārī|| ekaṭaka rahati, nimeṣa na lāvati, bithā bikala bhai bhārī| bhari gai~ viraha-bāya-binu darasana, citavati rahati ughārī|| re re ali! guru jñāna-salākahi kyoṃ sahi sakati tumhārī| sūra suaṃjana ānu rūpa-rasa ārati harana hamārī
English translation
Fresh editorial translation from the भ्रमरगीत-सार authority
Of all the limbs, Uddhava, the eyes suffer most. They ache exceedingly and are never cooled; every remedy has failed. They remain fixed in one direction and never blink, made helpless by immense pain. Filled with the wind of separation and deprived of his vision, they stay uncovered and stare. Bee, how could they endure the sharp applicator of your weighty knowledge? Sūr says: bring instead the excellent collyrium of his form and rasa, which will remove our anguish.
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Pada 333
Sourceभूलति हौ कत मीठी बातन। ये अलि हैं उनहीं के संगी, चंचल चित्त, साँवरे गातन॥ वै मुरली धुनि कै जग मोहत, इनकी गुंज सुमन-मन-पातन। वै उठि आन आन मन रंजत, ये उड़ि अनत रंग-रस-रातन॥ वै नवतनु मानिनि गृह-बासी, ये निसिदिवस रहत जलजातन। ये षटपद, वै द्विपद चतुर्भुज, इनमें नाहिं भेद कोउ भाँतन॥ स्वारथ-निपुन सर्बरस भोगी जनि पतियाहु बिरह दुख-दातन। वै माधव, ये मधुप, सूर सुनि, इन दोउन कोऊ घटि घाट ना
bhūlati hau kata mīṭhī bātana| ye ali haiṃ unahīṃ ke saṃgī, caṃcala citta, sā~vare gātana|| vai muralī dhuni kai jaga mohata, inakī guṃja sumana-mana-pātana| vai uṭhi āna āna mana raṃjata, ye ur̤i anata raṃga-rasa-rātana|| vai navatanu mānini gṛha-bāsī, ye nisidivasa rahata jalajātana| ye ṣaṭapada, vai dvipada caturbhuja, inameṃ nāhiṃ bheda kou bhā~tana|| svāratha-nipuna sarbarasa bhogī jani patiyāhu biraha dukha-dātana| vai mādhava, ye madhupa, sūra suni, ina douna koū ghaṭi ghāṭa nā
English translation
Fresh editorial translation from the भ्रमरगीत-सार authority
Why are you being deceived by sweet words? These bees are his own companions—fickle in heart and dark in body. He enchants the world with the music of his flute; their humming makes the hearts of flowers fall. He rises and delights one mind after another; they fly elsewhere, dyed in a new nectar and color. He dwells in the houses of ever-new, proud young women; they remain in water-born lotuses night and day. These have six feet; he has two feet and also four arms—yet there is no difference between them of any kind. Expert in self-interest and enjoyers of every rasa, do not trust those who give the anguish of separation. He is Mādhava and this is madhupa, the honey-drinker; hear Sūr—neither falls one measure short of the other.
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Pada 334
Sourceहरि सों कहियो, हो, जैसे गोकुल आवैं। दिन दस रहे सो भली कीन्ही, अब जनि गहरु लगावैं॥ नाहिंन कछू सुहात तुमहिं बिनु, कानन भवन न भावैं। देखे जात आपनी आँखिन्ह हम कहि कहा जनावैं? बाल बिलख, मुख गउ न चरति तृन, बछरा पीवत पय नहिं धावैं। सूर स्याम बिनु रटति रैनिदिन, मिलेहि भले सचु पावैं
hari soṃ kahiyo, ho, jaise gokula āvaiṃ| dina dasa rahe so bhalī kīnhī, aba jani gaharu lagāvaiṃ|| nāhiṃna kachū suhāta tumahiṃ binu, kānana bhavana na bhāvaiṃ| dekhe jāta āpanī ā~khinha hama kahi kahā janāvaiṃ? bāla bilakha, mukha gau na carati tṛna, bacharā pīvata paya nahiṃ dhāvaiṃ| sūra syāma binu raṭati rainidina, milehi bhale sacu pāvaiṃ
English translation
Fresh editorial translation from the भ्रमरगीत-सार authority
Tell Hari to come to Gokula by whatever means he can. Remaining away for ten days was well enough; now let him delay no longer. Without him nothing pleases us—neither forest nor home appeals. We see it with our own eyes; what more can words make known? The children wail, the cows will not graze, and the calves do not run to drink their mothers' milk. Sūr says: night and day Braj repeats Śyāma's name; if he meets us, he will learn the truth for himself.
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Pada 335
Sourceसखी री! मथुरा में द्वै हँस। एक अक्रूर और ये ऊधो, जानत नीके गंस॥ ये दोउ छीर नीर पहिचानत, इनहि बधायों कंस। इनके कुल ऐसी चलि आई, सदा उजागर बंस॥ अजहूं कृपा करौ मधुबन पर जानि आपनो अंस। सूर सुयोग सिखावत अबलन्ह, सुनत होय मनभ्रंस
sakhī rī! mathurā meṃ dvai ha~sa| eka akrūra aura ye ūdho, jānata nīke gaṃsa|| ye dou chīra nīra pahicānata, inahi badhāyoṃ kaṃsa| inake kula aisī cali āī, sadā ujāgara baṃsa|| ajahūṃ kṛpā karau madhubana para jāni āpano aṃsa| sūra suyoga sikhāvata abalanha, sunata hoya manabhraṃsa
English translation
Fresh editorial translation from the भ्रमरगीत-सार authority
Companion, Mathurā has two swans: one is Akrūra and the other Uddhava, both thoroughly versed in the breed. These two know perfectly how to separate milk from water; it was through them that Kaṁsa met his death. Such has always been the custom of their family, and their lineage is forever renowned. Even now show mercy to Mathurā, knowing it to be a portion of your own domain. Sūr says: Uddhava teaches yoga to helpless women, and merely hearing it deranges the mind.
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Pada 336
Sourceबारक कान्ह करौ किन फेरो? दरसन दै मधुबन को सिधारो, सुख इतनो बहुतेरो॥ भलेहि मिले बसुदेव देवकी जननि जनक निज कुटुँब घनेरो। केहि अवलंब रहैं हम ऊधो! देखि दुःख नँद-जसुमति केरो॥ तुम बिनु को अनाथ-प्रतिपालन, जाजरि नाव कुसँग सबेरो। गए सिंधु को पार उतारै, अब यह सूर थक्यो ब्रज-बेरो
bāraka kānha karau kina phero? darasana dai madhubana ko sidhāro, sukha itano bahutero|| bhalehi mile basudeva devakī janani janaka nija kuṭu~ba ghanero| kehi avalaṃba rahaiṃ hama ūdho! dekhi duḥkha na~da-jasumati kero|| tuma binu ko anātha-pratipālana, jājari nāva kusa~ga sabero| gae siṃdhu ko pāra utārai, aba yaha sūra thakyo braja-bero
English translation
Fresh editorial translation from the भ्रमरगीत-सार authority
Kanhā, turn back just once. Grant us your vision, then go on to Mathurā—the joy of that much would be immense. It is good that you met Vasudeva and Devakī, your own mother, father, and abundant family. But upon what support shall we remain, Uddhava, when we see the grief of Nanda and Yaśodā? Without you, who protects the orphan? Our battered boat has fallen among bad currents at daybreak. You carry those who have departed across the ocean, yet Sūr says: this weary ferry of Braj now waits for you.
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Pada 337
Sourceमानौ ढरे एक ही साँचे। नखसिख कमल-नयन की सोभा एक भृगुलता-बाँचे॥ दारुजात कैसे गुन इनमें, ऊपर अन्तर स्याम। हमको धूम-गयन्द बताबत, बचन कहत निष्काम॥ ये सब असित देह धरे जेते ऐसेई, सखि! जानि। सूर एक तें एक आगरे वा मथुरा की खानि
mānau ḍhare eka hī sā~ce| nakhasikha kamala-nayana kī sobhā eka bhṛgulatā-bā~ce|| dārujāta kaise guna inameṃ, ūpara antara syāma| hamako dhūma-gayanda batābata, bacana kahata niṣkāma|| ye saba asita deha dhare jete aiseī, sakhi! jāni| sūra eka teṃ eka āgare vā mathurā kī khāni
English translation
Fresh editorial translation from the भ्रमरगीत-सार authority
It seems they were all poured from a single mold. From nails to crown, the lotus-eyed beauty is framed by the same vine of bee-black curls. Like ebony wood, what virtue can be found in them? Outside and within, all is dark. Yet they tell us to exchange him for a smoky, formless phantom, speaking words of detachment. Every one who wears such a black body is made the same—know this, companion. Sūr says: each surpasses the next, all mined from that single quarry of Mathurā.
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Pada 338
Sourceबातैं कहत सयाने की सी। कपट तिहारो प्रगट देखियत ज्यों जल नाए सीसी॥ हौं तो कहत तिहारे हित की काहे को तू भरमत। हमहूं मया तिहारी हैं कछु, थोरी सी है मैमत॥ छाय बसाय गए सुफलकसुत नेकहु लागी बार न। सूर कृपा करि आए ऊधो तापै ढेवा डारन
bātaiṃ kahata sayāne kī sī| kapaṭa tihāro pragaṭa dekhiyata jyoṃ jala nāe sīsī|| hauṃ to kahata tihāre hita kī kāhe ko tū bharamata| hamahūṃ mayā tihārī haiṃ kachu, thorī sī hai maimata|| chāya basāya gae suphalakasuta nekahu lāgī bāra na| sūra kṛpā kari āe ūdho tāpai ḍhevā ḍārana
English translation
Fresh editorial translation from the भ्रमरगीत-सार authority
You speak as though you were wise. Your deceit is plainly visible, like a bottle washed clean only on the outside. I am speaking for your own good—why do you remain confused? We too are somewhat under your spell, though only a little delusion remains. The son of Śvaphalka carried away our shade and shelter without taking even a moment. Sūr says: Uddhava has now graciously come to cast another clod upon the fever already burning us.
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Pada 339
Sourceआए नँदनन्दन के नेव। गोकुल आय जोग बिस्तार्यो, भली तुम्हारी टेव॥ जब बृन्दाबन रास रच्यो हरि तबहि कहाँ तू हेव। अब जुवतिन को जोग सिखावत, भस्म अधारी सेव॥ हम लगि तुम क्यों यह मत ठान्यो ज्यों जोगिन को भोग। सूरदास प्रभु सुनत अधिक दुख, आतुर बिरह-बियोग
āe na~danandana ke neva| gokula āya joga bistāryo, bhalī tumhārī ṭeva|| jaba bṛndābana rāsa racyo hari tabahi kahā~ tū heva| aba juvatina ko joga sikhāvata, bhasma adhārī seva|| hama lagi tuma kyoṃ yaha mata ṭhānyo jyoṃ jogina ko bhoga| sūradāsa prabhu sunata adhika dukha, ātura biraha-biyoga
English translation
Fresh editorial translation from the भ्रमरगीत-सार authority
You have come under commission from Nandanandana. Arriving in Gokula, you spread yoga everywhere—an admirable habit indeed. When Hari enacted the rāsa in Vṛndāvana, where were you then? Now you teach yoga to young women and prescribe service through ash and controlled breath. Why have you devised this doctrine especially for us, as though yoginīs had need of worldly enjoyment? Sūrdās says: merely hearing it brings the Lord still greater pain to hearts already desperate in separation.
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Pada 340
Sourceमनौ दोउ एकहि मते भए। ऊधो अरु अक्रूर बधिक दोउ ब्रज आखेट ठए॥ बचन-पास बाँधे माधव-मृग, उनरत घालि लए। इनहीं हती मृगी-गोपीजन सायक-ज्ञान हए॥ बिरह-ताप को दवा देखियत चहुं दिसि लाय दए। अब धौं कहा कियो चाहत हैं, सोचत नाहिंन ए॥ परमारथी ज्ञान उपदेसत बिरहिन प्रेम-रए। कैसे जियहि स्याम बिनु सूर चुम्बक मेघ गए
manau dou ekahi mate bhae| ūdho aru akrūra badhika dou braja ākheṭa ṭhae|| bacana-pāsa bā~dhe mādhava-mṛga, unarata ghāli lae| inahīṃ hatī mṛgī-gopījana sāyaka-jñāna hae|| biraha-tāpa ko davā dekhiyata cahuṃ disi lāya dae| aba dhauṃ kahā kiyo cāhata haiṃ, socata nāhiṃna e|| paramārathī jñāna upadesata birahina prema-rae| kaise jiyahi syāma binu sūra cumbaka megha gae
English translation
Fresh editorial translation from the भ्रमरगीत-सार authority
It seems the two formed a single plan. Uddhava and Akrūra, both hunters, made Braj their hunting ground. With the noose of words they bound the deer Mādhava; Akrūra placed him on the chariot and carried him away. Uddhava now kills the doe-like gopīs, striking them with arrows of knowledge. The fire of separation can be seen blazing on every side where they have set it. What more do they wish to accomplish now? They do not even stop to consider. Self-proclaimed seekers of the highest truth, they teach knowledge to women dyed through with loving separation. Sūr asks: how can we live without Śyāma when the cloud that draws every heart like a magnet has gone?
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Pada 341
Sourceया ब्रज सगुन-दीप परगास्यो। सुनि ऊधो! भृकुटी त्रिबेदि तर निसिदिन प्रगट अभास्यो॥ सब के उर-सरवनि सनेह भरि सुमन तिली को बास्यो। गुन अनेक ते गुन, कपूर सम परिमल बारह मास्यो॥ बिरह-अगिनि अँगन सब के, नहिं बुझत परे चौमास्यो। ताके तीन फुँकैया हरि से, तुम से, पँचसरा स्यो॥ आन-भजन तृन सम परिहरि सब करतीं जोति उपास्यो। साधन भोग निरञ्जन तें रे अन्धकार तम नास्यो॥ जा दिन भयो तिहारो आवन बोलत ही उपहास्यो। रहि न सके तुम, सींक रूप ह्वै निर्गुन-काज उकास्यो॥ बाढ़ी जोति सो केस-देस लौं, टूट्या ज्ञान-मवास्यो। दुरबासना-सलभ सब जारे जे छै रहे अकास्यो॥ तुम तौ निपट निकट के बासी, सुनियत हुते खवास्यो। गोकुल कछु रस-रीति न जानत, देखत नाहिं तमास्यो॥ सूर, करम की खीर परोसो, फिरि फिरि चरत जवास्यो
yā braja saguna-dīpa paragāsyo| suni ūdho! bhṛkuṭī tribedi tara nisidina pragaṭa abhāsyo|| saba ke ura-saravani saneha bhari sumana tilī ko bāsyo| guna aneka te guna, kapūra sama parimala bāraha māsyo|| biraha-agini a~gana saba ke, nahiṃ bujhata pare caumāsyo| tāke tīna phu~kaiyā hari se, tuma se, pa~casarā syo|| āna-bhajana tṛna sama parihari saba karatīṃ joti upāsyo| sādhana bhoga nirañjana teṃ re andhakāra tama nāsyo|| jā dina bhayo tihāro āvana bolata hī upahāsyo| rahi na sake tuma, sīṃka rūpa hvai nirguna-kāja ukāsyo|| bār̤hī joti so kesa-desa lauṃ, ṭūṭyā jñāna-mavāsyo| durabāsanā-salabha saba jāre je chai rahe akāsyo|| tuma tau nipaṭa nikaṭa ke bāsī, suniyata hute khavāsyo| gokula kachu rasa-rīti na jānata, dekhata nāhiṃ tamāsyo|| sūra, karama kī khīra paroso, phiri phiri carata javāsyo
English translation
Fresh editorial translation from the भ्रमरगीत-सार authority
In this Braj the lamp of the manifest Lord shines. Hear, Uddhava: beneath the triple curve of the brows its light appears night and day. The reservoirs of every heart are filled with the oil of affection, perfumed like flower and sesame; his countless virtues are camphor, fragrant through all twelve months. The fire of separation burns in every courtyard and will not be quenched even through the four months of rain. Three bellows fan it—Hari, you, and the five-arrowed god of love. Casting every other worship aside like straw, all adore this single flame. Before it, the darkness of disciplines, enjoyments, and your stainless abstraction has vanished. From the day you arrived, your very speech mocked it. You could not remain still; becoming a reed, you poked at the wick to serve the business of the attributeless. The flame rose as high as the region of the hair, and the settlement of knowledge broke apart. Every moth of evil desire that remained in the sky was burned. You were said to be an intimate resident, a personal attendant, yet you know nothing of Gokula's ways of rasa even when the spectacle stands before you. Sūr says: serve up the rice-pudding of karma if you wish—you still return again and again to graze upon the bitter javāsa shrub.
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Pada 342
Sourceसब जल तजे प्रेम के नाते। तऊ स्वाति चातक नहिं छाँड़त प्रकट पुकारत ताते॥ समुझत मीन नीर की बातें तऊ प्रान हठि हारत। सुनत कुरङ्ग नादरस पूरन, जदपि ब्याध सर मारत॥ निमिष चकोर नयन नहिं लावत, ससि जोवत जुग बीते। कोटि पतंग जोति बपु जारे, भए न प्रेम-घट रीते॥ अब लौं नहिं बिसरीं वे बातें सँग जो करीं ब्रजराज। सुनि ऊधो! हम सूर स्याम को छाँड़ि देहिं केहि काज?
saba jala taje prema ke nāte| taū svāti cātaka nahiṃ chā~r̤ata prakaṭa pukārata tāte|| samujhata mīna nīra kī bāteṃ taū prāna haṭhi hārata| sunata kuraṅga nādarasa pūrana, jadapi byādha sara mārata|| nimiṣa cakora nayana nahiṃ lāvata, sasi jovata juga bīte| koṭi pataṃga joti bapu jāre, bhae na prema-ghaṭa rīte|| aba lauṃ nahiṃ bisarīṃ ve bāteṃ sa~ga jo karīṃ brajarāja| suni ūdho! hama sūra syāma ko chā~r̤i dehiṃ kehi kāja?
English translation
Fresh editorial translation from the भ्रमरगीत-सार authority
For love's sake the cātaka abandons every water, yet it never forsakes the drop of Svāti and therefore cries openly for it. The fish understands all that can be said of water, yet stubbornly surrenders its life when parted from it. The deer listens, filled with the nectar of sound, though the hunter strikes it with an arrow. The cakora does not blink for an instant; it watches the moon though ages pass. Millions of moths burn their bodies in the flame, yet the vessels of love do not become empty. Even now we have not forgotten what the Lord of Braj did with us. Hear us, Uddhava: for what purpose would we abandon Sūr's Śyāma?
Controlled against the proofread Wikisource Page-namespace transcription of the retained 1926 scan.
Pada 343
Sourceऊधो! मन की मन ही माँझ रही। कहिए जाय कौन सों, ऊधो! नाहिंन परति सही॥ अवधि अधार आवनहि की तन, मन ही बिथा सही। चाहति हुती गुहार जहाँ तें तहँहि तें धार वही॥ अब यह दसा देखि निज नयनन सब मरजाद ढही। सूरदास प्रभु के बिछुरे तें दुसह बियोग-दही
ūdho! mana kī mana hī mā~jha rahī| kahie jāya kauna soṃ, ūdho! nāhiṃna parati sahī|| avadhi adhāra āvanahi kī tana, mana hī bithā sahī| cāhati hutī guhāra jahā~ teṃ taha~hi teṃ dhāra vahī|| aba yaha dasā dekhi nija nayanana saba marajāda ḍhahī| sūradāsa prabhu ke bichure teṃ dusaha biyoga-dahī
English translation
Fresh editorial translation from the भ्रमरगीत-सार authority
Uddhava, the heart's desire remained buried within the heart. To whom could we go and speak it? Nothing has turned out rightly. The body endured its pain only through the support of the promised time of his return. We wished to cry for help to the very place from which the stream of sorrow flowed. Now that these eyes have seen our present condition, every boundary of modesty has collapsed. Sūrdās says: separation from the Lord has churned us into an unbearable curd of grief.
Controlled against the proofread Wikisource Page-namespace transcription of the retained 1926 scan.
Pada 344
Sourceस्याम को यहै परेखो आवै। कत वह प्रीति चरन जावक कृत, अब कुब्जा मन भावै॥ तब कत पानि धर्यो गोबर्द्धन, कत ब्रजपतिहि छड़ावै? कत वह बेनु अधर मोहन धरि लै लै नाम बुलावै? तब कत लाड़ लड़ाय लड़ैते हँसि हँसि कण्ठ लगावै? अब वह रूप अनूप कृपा करि नयनन हू न दिखावै॥ जा मुख-सँग समीप रैनि-दिन सोइ अब जोग सिखावै। जिन मुख दए अमृत रसना भरि सो कैसे विष प्यावै? कर मीड़ति पछताति हियो भरि, क्रम क्रम मन समुझावै। सूरदास यहि भाँति बियोगिनी तातें अति दुख पावै
syāma ko yahai parekho āvai| kata vaha prīti carana jāvaka kṛta, aba kubjā mana bhāvai|| taba kata pāni dharyo gobarddhana, kata brajapatihi char̤āvai? kata vaha benu adhara mohana dhari lai lai nāma bulāvai? taba kata lār̤a lar̤āya lar̤aite ha~si ha~si kaṇṭha lagāvai? aba vaha rūpa anūpa kṛpā kari nayanana hū na dikhāvai|| jā mukha-sa~ga samīpa raini-dina soi aba joga sikhāvai| jina mukha dae amṛta rasanā bhari so kaise viṣa pyāvai? kara mīr̤ati pachatāti hiyo bhari, krama krama mana samujhāvai| sūradāsa yahi bhā~ti biyoginī tāteṃ ati dukha pāvai
English translation
Fresh editorial translation from the भ्रमरगीत-सार authority
This alone is the test by which Śyāma's return may be judged: where has that love gone which once dyed our feet red, now that Kubjā delights his heart? Why then did his hand lift Govardhana, and why did he rescue the lord of Braj? Why did Mohana hold the flute to his lips and call each of us by name? Why did that darling lavish affection upon us, quarrel playfully, laugh, and clasp us to his breast? Why does he no longer show that incomparable form to our eyes, even out of mercy? The very mouth that stayed beside our mouths night and day now teaches yoga. Having filled our tongues with nectar from his lips, how can he make us drink poison? She wrings her hands, repents with a heart full of pain, and tries step by step to reason with her mind. Sūrdās says: in this way the separated woman suffers all the more.
Controlled against the proofread Wikisource Page-namespace transcription of the retained 1926 scan.
Pada 345
Sourceसखी री! मो मन धोखे जात। ऊधो कहत, रहत हरि मधुपुरि, गत आगत न थकात॥ इत देखौं तौ आगे मधुकर मत्त-न्याय सतरात। फिरि चाहौं तौ प्राननाथ उत सुनत कथा मुसकात॥ हरि साँचे ज्ञानी सब झूठे जे निर्गुन-जस गात। सूरदास जेहि सब जग डहक्यो ते इनको डहकात
sakhī rī! mo mana dhokhe jāta| ūdho kahata, rahata hari madhupuri, gata āgata na thakāta|| ita dekhauṃ tau āge madhukara matta-nyāya satarāta| phiri cāhauṃ tau prānanātha uta sunata kathā musakāta|| hari sā~ce jñānī saba jhūṭhe je nirguna-jasa gāta| sūradāsa jehi saba jaga ḍahakyo te inako ḍahakāta
English translation
Fresh editorial translation from the भ्रमरगीत-सार authority
Companion, my mind is caught in a deception. Uddhava says Hari remains in Mathurā, yet his comings and goings never seem to end. When I look here, before me stands the intoxicated bee, bound by its own subtle logic. When I turn and look there, I hear that the Lord of my life smiles as he listens to the tale. Hari alone is the true knower; all who sing the praise of the attributeless are false. Sūrdās says: he who has beguiled the whole world now beguiles even them.
Controlled against the proofread Wikisource Page-namespace transcription of the retained 1926 scan.