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Bhramar-gīt-sār · Complete padas 376–387

Padas 376–387

Unit 26 of 26Pada 376Pada 38712 source entries

Pada 376

Source

यद्यपि मन समुझावत लोग। सूल होत नवनीत देखिकै मोहन के मुख-जोग॥ प्रात-समय उठि माखन-रोटी को बिन मांगे दैहै? को मेरे बालक कुँवर कान्ह को छन छन आगो लैहै? कहियो जाय पथिक! घर आवैं राम स्याम दोउ भैया। सूर वहाँ कत होत दुखारी जिनके मो सी मैया

yadyapi mana samujhāvata loga| sūla hota navanīta dekhikai mohana ke mukha-joga|| prāta-samaya uṭhi mākhana-roṭī ko bina māṃge daihai? ko mere bālaka ku~vara kānha ko chana chana āgo laihai? kahiyo jāya pathika! ghara āvaiṃ rāma syāma dou bhaiyā| sūra vahā~ kata hota dukhārī jinake mo sī maiyā

English translation

Fresh editorial translation from the भ्रमरगीत-सार authority

Though people try to reason with my mind, the sight of fresh butter becomes a thorn when I remember Mohana's mouth. Who will rise in the morning and give him butter and bread before he even asks? Who will take my little prince Kanhā into her lap and feed him morsel after morsel? Traveler, go tell the two brothers Rāma and Śyāma to come home. Sūr asks: how could he be unhappy there when he has a mother like me?

Controlled against the proofread Wikisource Page-namespace transcription of the retained 1926 scan.

Pada 377

Source

जो पै राखति हौ पहिंचानि। तौ बारेक मेरे मोहन को मोहिं देहु दिखाई आनि॥ तुम रानी बसुदेवगिरहिनी हम अहीर ब्रजबासी। पठै देहु मेरो लाल लड़ैतो बारों ऐसी हाँसी॥ भली करी कंसादिक मारे अवसर-काज कियो। अब इन गैयन कौन चरावै भरि भरि लेत हियो॥ खान, पान, परिधान, राजसुख केतोउ लाड़ लड़ावै। तदपि सूर मेरो यह बालक माखन ही सचु पावै

jo pai rākhati hau pahiṃcāni| tau bāreka mere mohana ko mohiṃ dehu dikhāī āni|| tuma rānī basudevagirahinī hama ahīra brajabāsī| paṭhai dehu mero lāla lar̤aito bāroṃ aisī hā~sī|| bhalī karī kaṃsādika māre avasara-kāja kiyo| aba ina gaiyana kauna carāvai bhari bhari leta hiyo|| khāna, pāna, paridhāna, rājasukha ketou lār̤a lar̤āvai| tadapi sūra mero yaha bālaka mākhana hī sacu pāvai

English translation

Fresh editorial translation from the भ्रमरगीत-सार authority

If you still recognize my claim, then bring my Mohana and let me see him once. You are a queen, the lady of Vasudeva's house; we are Ahīrs dwelling in Braj. Send back my darling boy, with that same childhood smile. He did well to kill Kaṁsa and the others, accomplishing the work that occasion demanded. But who will graze these cows now? Their hearts fill and overflow for him. Food, drink, garments, royal pleasures—however much you lavish affection upon him, Sūr says: this child of mine finds true satisfaction only in butter.

Controlled against the proofread Wikisource Page-namespace transcription of the retained 1926 scan.

Pada 378

Source

मो पै काहे को झुकति ब्रजनारी? काहू के भाग मों साझो नाहिंन, हरि की कृपा नियारी॥ फलन माँझ जैसे करुई तूमरि रहति जो घूरे डारी। हाथ परी जब गुनी जनन के बाजति राग दुलारी॥ यह सँदेस कुब्जा कहि पठयो अरु कीन्ही मनुहारी। तन टेढ़ी सब कोऊ जानत, परसे भइ अधिकारी॥ हौं तौ दासी कंसराय की, देखहु हृदय बिचारी। सूर स्याम करुनाकर स्वामी अपने हाथ सँवारी

mo pai kāhe ko jhukati brajanārī? kāhū ke bhāga moṃ sājho nāhiṃna, hari kī kṛpā niyārī|| phalana mā~jha jaise karuī tūmari rahati jo ghūre ḍārī| hātha parī jaba gunī janana ke bājati rāga dulārī|| yaha sa~desa kubjā kahi paṭhayo aru kīnhī manuhārī| tana ṭer̤hī saba koū jānata, parase bhai adhikārī|| hauṃ tau dāsī kaṃsarāya kī, dekhahu hṛdaya bicārī| sūra syāma karunākara svāmī apane hātha sa~vārī

English translation

Fresh editorial translation from the भ्रमरगीत-सार authority

Why do the women of Braj rail against me? I have no share in anyone else's fortune; Hari's grace follows its own singular way. Among fruits, a bitter gourd may lie discarded upon the refuse heap. When it falls into the hands of skilled people, they fashion it into an instrument that sounds a beloved melody. Kubjā sent this message and humble appeal. Everyone knew her body was crooked, but his touch made her worthy. ‘I was only a maidservant of King Kaṁsa—look and consider this in your hearts. Sūr's Śyāma, the compassionate Lord, shaped and adorned me with his own hands.’

Controlled against the proofread Wikisource Page-namespace transcription of the retained 1926 scan.

Pada 379

Source

[उद्धव-वचन] हौं तुम पै ब्रजनाथ पठायो। आतमज्ञान-सिखावन आयो॥ आपुहि पुरुष आपुही नारी। आपुहि बानप्रस्थ ब्रतधारी॥ आपुहि पिता, आपुही माता। आपुहि भगिनी, आपुहि भ्राता॥ आपुहि पंडित, आपुहि ज्ञानी। आपुहि राजा, आपुहि रानी॥ आपुहि धरती, आपु अकासा। आपुहि स्वामी, आपुहि दासा॥ आपुहि ग्वाल, आपुहि गाई। आपुहि आप चरावन जाई॥ आपुहि भँवर, आपुहि फूल। आतमज्ञान बिना जग भूल॥ रंक राव दूजो नहिं कोय। आपुहि आप निरंजन सोय॥ यहि प्रकार जाको मन लागे। जरा, मरन, जी तें भ्रम भागे॥ [गोपी-वचन] सुनु ऊधो! हौं कौन सयानी? तुम तौ महापुरुष बड़ज्ञानी॥ जोगी होय सो जोगहि जाने। नवधा भक्ति सदा मन माने॥ भाव-भगति हरिजन चित धारें। ज्योति-रूप शिवसनक बिचारें॥ तुम कह रचि रचि कहत सयानी। अबला हरि के रूप दिवानी॥ जात-पीर बाँझा नहिं जाने। बिनु देखे कैसे रुचि माने॥ फिरि फिरि कहे वहै सुधि आवे। स्यामरूप बिनु और न भावे॥ जोग-समाधि जोति चित लावे। परमानंद परमपद पावे॥ नवकिसोर को जबहिं निहारें। कोटि ज्योति वा छबि पै वारें॥ सजल मेघ घनस्याम-सरीर। रूप ठगी हलधर के बीर॥ सिर श्रीखंड, कुंडल, बनमाल। क्यों बिसरैं वे नयन बिसाल? मृगमद तिलक अलक घुँघरारे। उन मोहन मन हरे हमारे॥ भृकुटी बिकट, नासिका राजे। अरुन अधर मुरली कल बाजे॥ दाड़िम-दसन-दमक-दुति सोहे। मृदु मुसकानि मदन-मन मोहे॥ चारु चिबुक, उर पर गजमोती। दूरि करत उड़ुगन की जोती॥ कंकन, किंकिनि, पदिक बिराजे। चलत चरन कल नूपुर बाजे॥ बन की धातु चित्र तनु किए। वह छबि चुभि जु रही हम हिए॥ पीत बसन छबि बरनि न जाई। नखसिख सुंदर कुँवर कन्हाई॥ रूपरासि ग्वालन को संगी। कब देखें वह रूप त्रिभंगी? जो तुम हित की बात सुनावौ। मदनगोपालहि क्यों न मिलावौ? [उद्धव-वचन] ताहि भजहु किन सबै सयानी? खोजत जाहि महामुनि ज्ञानी॥ जाके रूप-रेख कछु नाहीं। नयन मूँदि चितवहु चित माहीं॥ हृदय-कमल में जोति बिराजे। अनहद नाद निरंतर बाजे॥ इड़ा पिंगला सुखमन नारी। सुन्य सहज में बसे मुरारी॥ मात पिता नहिं दारा भाई। जल थल घट घट रहे समाई॥ यहि प्रकार भव दुस्तर तरिहौ। जोग-पंथ क्रम क्रम अनुसरिहौ॥ [गोपी-वचन] यह मधुकर! मुख मूँदहु जाई। हमरे चित बित हरि यदुराई॥ ब्रजबासिनि गोपाल-उपासी। ब्रह्मज्ञान सुनि आवे हाँसी॥ अब लौं जोग कबहूँ नहिं आयो। मानो कुब्जा-रूपहि पायो॥ खोलि सुगाहक पाय दिखायो। माधव मधुकर-हाथ पठायो॥ अबला ठगी सकल ब्रज हेरी। सो ठग ठग्यो कंस की चेरी॥ राम-जनम-तपसी जदुराई। तिहि फल वधू कूबरी पाई॥ सीता-बिरह बहुत दुख पायो। अब कुबजा मिलि हियो सिरायो॥ ज्ञान निरास कहा लै कीजै। जोग-मोट दासी-सिर दीजै॥ [उद्धव-वचन] वह अच्युत अबिगत अबिनासी। त्रिगुन-रहित बपु, धरे न दासी॥ हे गोपी! सुनु बात हमारी। है वह सुन्य सुनहु ब्रजनारी॥ नहिं दासी ठकुराइनि कोई। जहाँ देखहु तहाँ ब्रह्महि सोई॥ आपुहि औरहि ब्रह्महि जाने। ब्रह्म बिना दूसर नहिं माने॥ [गोपी-वचन] बार बार ये बचन निवारो। भक्ति-बिरोधी ज्ञान तुम्हारो॥ होत कहा उपदेसे तेरे? नयन सुबस नाहीं, अलि, मेरे॥ हरिपथ जोवत निमिष न लागे। कृष्ण-बियोगिनि निसिदिन जागे॥ नंदनंदन के देखे जीवें। रुचि वह रूप, पवन नहिं पीवें॥ जब हरि आवें तब सुख पावें। मोहन मूरति निरखि सिरावें॥ दुसह बचन अलि हमहिं न भावे। जोगकथा ओढ़ें कि दसावें?॥ [उद्धव-वचन] ऊधो कहैं, धन्य ब्रजबाल। जिनके सरबस मदनगोपाल॥ वह मत त्याग्यो, यह मति आई। तुम्हरे दरस भगति मैं पाई॥ तुम मम गुरु मैं दास तुम्हारो। भगति सुनाय जगत निस्तारो॥ भ्रमरगीत जे सुनें सुनावें। प्रेमभक्ति सो प्रानी पावें॥ सूरदास गोपी बड़भागी। हरिदरसन को ठगौरी लागी

[uddhava-vacana] hauṃ tuma pai brajanātha paṭhāyo| ātamajñāna-sikhāvana āyo|| āpuhi puruṣa āpuhī nārī| āpuhi bānaprastha bratadhārī|| āpuhi pitā, āpuhī mātā| āpuhi bhaginī, āpuhi bhrātā|| āpuhi paṃḍita, āpuhi jñānī| āpuhi rājā, āpuhi rānī|| āpuhi dharatī, āpu akāsā| āpuhi svāmī, āpuhi dāsā|| āpuhi gvāla, āpuhi gāī| āpuhi āpa carāvana jāī|| āpuhi bha~vara, āpuhi phūla| ātamajñāna binā jaga bhūla|| raṃka rāva dūjo nahiṃ koya| āpuhi āpa niraṃjana soya|| yahi prakāra jāko mana lāge| jarā, marana, jī teṃ bhrama bhāge|| [gopī-vacana] sunu ūdho! hauṃ kauna sayānī? tuma tau mahāpuruṣa bar̤ajñānī|| jogī hoya so jogahi jāne| navadhā bhakti sadā mana māne|| bhāva-bhagati harijana cita dhāreṃ| jyoti-rūpa śivasanaka bicāreṃ|| tuma kaha raci raci kahata sayānī| abalā hari ke rūpa divānī|| jāta-pīra bā~jhā nahiṃ jāne| binu dekhe kaise ruci māne|| phiri phiri kahe vahai sudhi āve| syāmarūpa binu aura na bhāve|| joga-samādhi joti cita lāve| paramānaṃda paramapada pāve|| navakisora ko jabahiṃ nihāreṃ| koṭi jyoti vā chabi pai vāreṃ|| sajala megha ghanasyāma-sarīra| rūpa ṭhagī haladhara ke bīra|| sira śrīkhaṃḍa, kuṃḍala, banamāla| kyoṃ bisaraiṃ ve nayana bisāla? mṛgamada tilaka alaka ghu~gharāre| una mohana mana hare hamāre|| bhṛkuṭī bikaṭa, nāsikā rāje| aruna adhara muralī kala bāje|| dār̤ima-dasana-damaka-duti sohe| mṛdu musakāni madana-mana mohe|| cāru cibuka, ura para gajamotī| dūri karata ur̤ugana kī jotī|| kaṃkana, kiṃkini, padika birāje| calata carana kala nūpura bāje|| bana kī dhātu citra tanu kie| vaha chabi cubhi ju rahī hama hie|| pīta basana chabi barani na jāī| nakhasikha suṃdara ku~vara kanhāī|| rūparāsi gvālana ko saṃgī| kaba dekheṃ vaha rūpa tribhaṃgī? jo tuma hita kī bāta sunāvau| madanagopālahi kyoṃ na milāvau? [uddhava-vacana] tāhi bhajahu kina sabai sayānī? khojata jāhi mahāmuni jñānī|| jāke rūpa-rekha kachu nāhīṃ| nayana mū~di citavahu cita māhīṃ|| hṛdaya-kamala meṃ joti birāje| anahada nāda niraṃtara bāje|| ir̤ā piṃgalā sukhamana nārī| sunya sahaja meṃ base murārī|| māta pitā nahiṃ dārā bhāī| jala thala ghaṭa ghaṭa rahe samāī|| yahi prakāra bhava dustara tarihau| joga-paṃtha krama krama anusarihau|| [gopī-vacana] yaha madhukara! mukha mū~dahu jāī| hamare cita bita hari yadurāī|| brajabāsini gopāla-upāsī| brahmajñāna suni āve hā~sī|| aba lauṃ joga kabahū~ nahiṃ āyo| māno kubjā-rūpahi pāyo|| kholi sugāhaka pāya dikhāyo| mādhava madhukara-hātha paṭhāyo|| abalā ṭhagī sakala braja herī| so ṭhaga ṭhagyo kaṃsa kī cerī|| rāma-janama-tapasī jadurāī| tihi phala vadhū kūbarī pāī|| sītā-biraha bahuta dukha pāyo| aba kubajā mili hiyo sirāyo|| jñāna nirāsa kahā lai kījai| joga-moṭa dāsī-sira dījai|| [uddhava-vacana] vaha acyuta abigata abināsī| triguna-rahita bapu, dhare na dāsī|| he gopī! sunu bāta hamārī| hai vaha sunya sunahu brajanārī|| nahiṃ dāsī ṭhakurāini koī| jahā~ dekhahu tahā~ brahmahi soī|| āpuhi aurahi brahmahi jāne| brahma binā dūsara nahiṃ māne|| [gopī-vacana] bāra bāra ye bacana nivāro| bhakti-birodhī jñāna tumhāro|| hota kahā upadese tere? nayana subasa nāhīṃ, ali, mere|| haripatha jovata nimiṣa na lāge| kṛṣṇa-biyogini nisidina jāge|| naṃdanaṃdana ke dekhe jīveṃ| ruci vaha rūpa, pavana nahiṃ pīveṃ|| jaba hari āveṃ taba sukha pāveṃ| mohana mūrati nirakhi sirāveṃ|| dusaha bacana ali hamahiṃ na bhāve| jogakathā or̤heṃ ki dasāveṃ?|| [uddhava-vacana] ūdho kahaiṃ, dhanya brajabāla| jinake sarabasa madanagopāla|| vaha mata tyāgyo, yaha mati āī| tumhare darasa bhagati maiṃ pāī|| tuma mama guru maiṃ dāsa tumhāro| bhagati sunāya jagata nistāro|| bhramaragīta je suneṃ sunāveṃ| premabhakti so prānī pāveṃ|| sūradāsa gopī bar̤abhāgī| haridarasana ko ṭhagaurī lāgī

English translation

Fresh editorial translation from the भ्रमरगीत-सार authority

Uddhava spoke: ‘The Lord of Braj sent me to you; I have come to teach knowledge of the Self. The Self itself is man and itself woman; itself the forest-dwelling keeper of vows. Itself is father and itself mother, itself sister and itself brother. Itself is scholar and itself knower, itself king and itself queen. Itself is earth and itself sky, itself master and itself servant. Itself is cowherd and itself cow, itself going out to graze itself. Itself is bee and itself flower; without knowledge of the Self, the world lives in error. Beggar and king are not two; that stainless One alone is itself. When a person's mind settles in this understanding, the delusions of age and death flee from the living heart.’ The gopī answered: ‘Listen, Uddhava—what wisdom do I possess? You are a great soul, a mighty knower. Let one who is a yogi understand yoga; our minds forever cherish the ninefold path of devotion. Hari's people hold loving devotion in their hearts, while Śiva, Sanaka, and the sages contemplate the form of light. You compose and recombine your clever teachings, but helpless women are mad for Hari's form. A barren woman does not know the pain of childbirth; without seeing sweetness, how can preference arise? Every time you speak, the same memory returns; apart from dark Śyāma's form, nothing pleases. One may bring the light of yogic absorption into consciousness and attain the supreme station of highest bliss. But when we behold the ever-young Prince, we would sacrifice ten million such lights upon his beauty. His rain-filled cloud-dark body has robbed us through its form—the mighty brother of Haladhara. Sandal adorns his head, earrings his ears, and a forest garland his breast; how could we forget those immense eyes? His musk tilaka and curling locks—Mohana has stolen our minds with them. His strong-curved brows, splendid nose, and crimson lips; at those lips the flute sounds its graceful music. His pomegranate-seed teeth shine radiantly, and his tender smile enchants even Kāma's mind. His lovely chin and the great pearls upon his breast put the brilliance of stars to flight. Bracelets, waist-bells, and jeweled pendant shine; when he walks, sweet anklets sound at his feet. Forest minerals paint designs upon his body; that beauty remains piercingly fixed in our hearts. The splendor of his yellow garment cannot be described; from nails to crown Prince Kanhā is beautiful. That treasury of form, companion of the cowherd women—when shall we see his threefold-bending form again? If you truly speak for our welfare, why do you not unite us with Madanagopāla?’ Uddhava replied: ‘Wise women, why do you not worship the One whom the greatest knowing sages seek? It has no form or outline; close your eyes and contemplate it within consciousness. Light sits enthroned in the heart-lotus, where the unstruck sound rings without cease. Iḍā, Piṅgalā, and Suṣumṇā are its channels; Murāri dwells in natural emptiness. It has no mother, father, wife, or brother; it pervades water, land, and every vessel. In this way you will cross the difficult ocean of becoming, following the path of yoga step by step.’ The gopī answered: ‘Bee, go close that mouth! King Hari of the Yadus has already taken our hearts and wealth. The women of Braj worship Gopāla; hearing abstract knowledge of Brahman only makes us laugh. Until now yoga had never come here—perhaps it has now attained Kubjā's form. Finding an eager customer, she opened her wares and displayed them, and Mādhava sent them in the bee's hands. He deceived every helpless woman of Braj, but that deceiver was himself deceived by Kaṁsa's maid. In his birth as Rāma the Yadu Lord lived as an ascetic; as the fruit of that austerity he has now gained the hunchbacked bride. He suffered greatly in separation from Sītā; meeting Kubjā has finally cooled his heart. What use have we for desolate knowledge? Place the whole bundle of yoga upon that maidservant's head.’ Uddhava said: ‘That Acyuta is imperceptible and imperishable, free from the three guṇas; he assumes no maidservant's body. Gopī, hear my words: listen, woman of Braj—he is the Void. There is neither maid nor mistress; wherever you look, only Brahman is there. Know self and other alike as Brahman; accept nothing as second to Brahman.’ The gopī answered: ‘Stop these words again and again. Your knowledge opposes devotion. What can your instruction accomplish? Bee, my eyes are not under my control. Watching Hari's road, they never blink; separated from Kṛṣṇa, they remain awake night and day. We live by beholding Nandanandana. That form alone delights us—we do not live by swallowing air. When Hari comes, then we shall find joy; beholding Mohana's form, we shall become cool. Bee, your unbearable words do not please us. Are we to wrap ourselves in this tale of yoga, or use it to cover the ten directions?’ Then Uddhava declared: ‘Blessed are the girls of Braj, whose entire treasure is Madanagopāla. I have abandoned that former doctrine and this understanding has arisen: through the sight of you, I have attained devotion. You are my teachers and I am your servant. Proclaim devotion and deliver the world. Whoever hears and recites this Song of the Bee will attain loving devotion.’ Sūrdās says: the gopīs are greatly blessed, enchanted by the single spell of Hari's vision.

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 380

Source

माधव जू! मैं अति सचु पायो। अपने जानि संदेस-ब्याज करि ब्रजजन-मिलन पठायो॥ छमा करो तौ करौं बीनती जो उत देखि हौं आयो। श्रीमुख ज्ञानपंथ जो उचरयो तिन पै कछु न सुहायो॥ सकल निगम-सिद्धांत जन्म-श्रम स्यामा सहज सुनायो। नहिं श्रुति, सेष, महेस, प्रजापति जो रस गोपिन गायो॥ कटुक कथा लागी मोहिं अपनी, वा रस-सिंधु समायो। जे उत तुम देखे और भाँति मैं, सकल तृषाहि बुझायो॥ तुम्हरी अकथ-कथा तुम जानो हम जन नाहिं बसायो। सूरदास सुंदर पद निरखत नयनन नीर बहायो

mādhava jū! maiṃ ati sacu pāyo| apane jāni saṃdesa-byāja kari brajajana-milana paṭhāyo|| chamā karo tau karauṃ bīnatī jo uta dekhi hauṃ āyo| śrīmukha jñānapaṃtha jo ucarayo tina pai kachu na suhāyo|| sakala nigama-siddhāṃta janma-śrama syāmā sahaja sunāyo| nahiṃ śruti, seṣa, mahesa, prajāpati jo rasa gopina gāyo|| kaṭuka kathā lāgī mohiṃ apanī, vā rasa-siṃdhu samāyo| je uta tuma dekhe aura bhā~ti maiṃ, sakala tṛṣāhi bujhāyo|| tumharī akatha-kathā tuma jāno hama jana nāhiṃ basāyo| sūradāsa suṃdara pada nirakhata nayanana nīra bahāyo

English translation

Fresh editorial translation from the भ्रमरगीत-सार authority

Mādhava, I have discovered the deepest truth. Knowing me as your own, you sent me under the pretext of a message so that I might meet the people of Braj. If you forgive me, I will make this petition and tell what I saw there. The path of knowledge spoken by your beautiful mouth did not please them at all. Dark Śyāmā naturally revealed the essence for which all the Vedas labor through birth after birth. Neither revelation, Śeṣa, Maheśa, nor Prajāpati can sing the rasa the gopīs sang. My own harsh discourse turned bitter to me, and I was absorbed into that ocean of rasa. Those whom you once saw in one way, I have now seen in another, and all my thirst is quenched. You alone know your ineffable story; servants like us have no power to comprehend it. Sūrdās says: gazing upon the Lord's beautiful feet, Uddhava's eyes streamed with tears.

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 381

Source

दिन दस घोष चलहु गोपाल। गैयन को अवसेर मिटावहु भेंटहु भुज भरि ग्वाल॥ नाचत नहीं मोर वा दिन तें आए बरषा-काल। मृग दूबरे दरस तुम्हरे बिनु सुनत न बेनु रसाल॥ बृंदाबन भावतो तुम्हारो देखहु स्याम तमाल। सूरदास मैया जसुमति के फिरि आवहु नंदलाल

dina dasa ghoṣa calahu gopāla| gaiyana ko avasera miṭāvahu bheṃṭahu bhuja bhari gvāla|| nācata nahīṃ mora vā dina teṃ āe baraṣā-kāla| mṛga dūbare darasa tumhare binu sunata na benu rasāla|| bṛṃdābana bhāvato tumhāro dekhahu syāma tamāla| sūradāsa maiyā jasumati ke phiri āvahu naṃdalāla

English translation

Fresh editorial translation from the भ्रमरगीत-सार authority

Gopāla, go to the cowherd settlement for ten days. Remove the cows' distress and meet the cowherds with arms thrown around them. Since the day you left, the peacocks have not danced, though the rainy season has come. The deer have grown thin without your vision and no longer listen for the sweet flute. Vṛndāvana is dear to you—come behold the dark tamāla trees. Sūrdās pleads: Nandalāla, return once more to mother Yaśodā.

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 382

Source

अब अति पंगु भयो मन मेरो। गयो तहाँ निर्गुन कहिबे को, भयो सगुन को चेरो॥ अति अज्ञान कहत कहि आयो दूत भयो वहि केरो। निज जन जानि जतन तें तिनसों कीन्हो नेह घनेरो॥ मैं कछु कही ज्ञानगाथा तें नेकु न दरसति नेरो। सूर मधुप उठि चल्यो मधुपुरी बोरि जोग को बेरो

aba ati paṃgu bhayo mana mero| gayo tahā~ nirguna kahibe ko, bhayo saguna ko cero|| ati ajñāna kahata kahi āyo dūta bhayo vahi kero| nija jana jāni jatana teṃ tinasoṃ kīnho neha ghanero|| maiṃ kachu kahī jñānagāthā teṃ neku na darasati nero| sūra madhupa uṭhi calyo madhupurī bori joga ko bero

English translation

Fresh editorial translation from the भ्रमरगीत-सार authority

Now my mind has become utterly lame. It went there to speak of the attributeless, but became a servant of the manifest Lord. I had come proclaiming profound ignorance, serving as that doctrine's messenger. Recognizing me as one of their Lord's own people, they treated me with immense and careful affection. Whatever saga of knowledge I spoke, they would not turn even slightly away from the vision they cherished. Sūr says: the bee rose and departed for Mathurā, sinking the whole raft of yoga behind him.

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 383

Source

माधव! सुनौ ब्रज को नेम। बूझि हम षट मास देख्यो गोपिकन को प्रेम॥ हृदय तें नहिं टरत उनके स्याम राम समेत। अस्रु-सलिल-प्रवाह उर पर अरघ नयनन देत॥ चीर अंचल, कलस कुच, मनो पानि पदुम चढ़ाय। प्रगट लीला देखि, हरि के कर्म, उठतीं गाय॥ देह गेह-समेत अर्पन कमललोचन-ध्यान। सूर उनके भजन आगे लगै फीको ज्ञान

mādhava! sunau braja ko nema| būjhi hama ṣaṭa māsa dekhyo gopikana ko prema|| hṛdaya teṃ nahiṃ ṭarata unake syāma rāma sameta| asru-salila-pravāha ura para aragha nayanana deta|| cīra aṃcala, kalasa kuca, mano pāni paduma car̤hāya| pragaṭa līlā dekhi, hari ke karma, uṭhatīṃ gāya|| deha geha-sameta arpana kamalalocana-dhyāna| sūra unake bhajana āge lagai phīko jñāna

English translation

Fresh editorial translation from the भ्रमरगीत-सार authority

Mādhava, hear the sacred discipline of Braj. I remained and examined the gopīs' love for six months. Neither dark Śyāma nor Rāma ever departs from their hearts. Their eyes offer streams of tear-water as an arghya flowing over the breast. The edge of the garment is the ritual cloth, the breasts are sacred vessels, and the mind offers water and lotus. Seeing Hari's manifest play and deeds, they rise and sing. They have offered body and home together in meditation upon the lotus-eyed Lord. Sūr says: beside their worship, abstract knowledge appears pale and tasteless.

Controlled against the proofread Wikisource Page-namespace transcription of the retained 1926 scan.

Pada 384

Source

कहँ लौं कहिए ब्रज की बात। सुनहु स्याम! तुम बिनु उन लोगन जैसे दिवस बिहात॥ गोपी, ग्वाल, गाय, गोसुत सब मलिनबदन, कृसगात। परम दीन जनु सिसिर-हेम-हत अंबुजगन बिनु पात॥ जो कोउ आवत देखति हैं सब मिलि बूझति कुसलात। चलन न देत प्रेम-आतुर उर, कर चरनन लपटात॥ पिक, चातक बन बसन न पावहिं, बायस बलिहि न खात। सूर स्याम संदेसन के डर पथिक न वा मग जात

kaha~ lauṃ kahie braja kī bāta| sunahu syāma! tuma binu una logana jaise divasa bihāta|| gopī, gvāla, gāya, gosuta saba malinabadana, kṛsagāta| parama dīna janu sisira-hema-hata aṃbujagana binu pāta|| jo kou āvata dekhati haiṃ saba mili būjhati kusalāta| calana na deta prema-ātura ura, kara caranana lapaṭāta|| pika, cātaka bana basana na pāvahiṃ, bāyasa balihi na khāta| sūra syāma saṃdesana ke ḍara pathika na vā maga jāta

English translation

Fresh editorial translation from the भ्रमरगीत-सार authority

How long can I recount the condition of Braj? Listen, Śyāma, to how those people pass their days without you. Gopīs, cowherds, cows, and calves all have faded faces and emaciated bodies. Supremely wretched, they resemble leafless lotuses struck by winter frost. Whenever they see anyone approaching, all gather and ask for news of your welfare. Hearts frantic with love will not let the traveler depart; their hands cling to his feet. Cuckoos and cātakas cannot settle in the forest, and crows will not eat the offered food. Sūr says: from fear of being burdened with messages for Śyāma, travelers no longer take that road.

Controlled against the proofread Wikisource Page-namespace transcription of the retained 1926 scan.

Pada 385

Source

उन में पाँच दिवस जो बसिये। नाथ! तिहारी सौं जिय उमगत, फेरि अपनपो कस ये? वह लीला बिनोद गोपिन के देखे ही बनि आवै। मोको बहुरि कहाँ वैसो सुख, बड़भागी सो पावै॥ मनसि, बचन, कर्मना, कहत हौं नाहिंन कछु अब राखी। सूर काढ़ि डार्यो हौं ब्रज तें दूध-माँझ की माखी

una meṃ pā~ca divasa jo basiye| nātha! tihārī sauṃ jiya umagata, pheri apanapo kasa ye? vaha līlā binoda gopina ke dekhe hī bani āvai| moko bahuri kahā~ vaiso sukha, bar̤abhāgī so pāvai|| manasi, bacana, karmanā, kahata hauṃ nāhiṃna kachu aba rākhī| sūra kār̤hi ḍāryo hauṃ braja teṃ dūdha-mā~jha kī mākhī

English translation

Fresh editorial translation from the भ्रमरगीत-सार authority

Lord, if one could remain among them for five days! I swear by you: the heart surges to return, yet how can I test myself again? The playful sports of the gopīs must be seen with one's own eyes. Where could I ever find such joy again? Only one greatly blessed attains it. In thought, word, and deed I tell you this; I now conceal nothing. Sūr says: I was cast out of Braj like a fly removed from the middle of milk.

Controlled against the proofread Wikisource Page-namespace transcription of the retained 1926 scan.

Pada 386

Source

चित दै सुनौ, स्याम प्रबीन! हरि तिहारे बिरह राधे मैं जो देखी छीन। कहन को संदेस सुंदरि गवन मो तन कीन॥ छुटी छुद्रावलि, चरन अरुझे, गिरी बलहीन। बहुरि उठी सँभारि, सुभट ज्यों परम साहस कीन॥ बिन देखे मनमोहन मुखरो सब सुख उनको दीन। सूर हरि के चरन-अंबुज रहीं आसा-लीन

cita dai sunau, syāma prabīna! hari tihāre biraha rādhe maiṃ jo dekhī chīna| kahana ko saṃdesa suṃdari gavana mo tana kīna|| chuṭī chudrāvali, carana arujhe, girī balahīna| bahuri uṭhī sa~bhāri, subhaṭa jyoṃ parama sāhasa kīna|| bina dekhe manamohana mukharo saba sukha unako dīna| sūra hari ke carana-aṃbuja rahīṃ āsā-līna

English translation

Fresh editorial translation from the भ्रमरगीत-सार authority

Give your full attention and listen, discerning Śyāma. Hari, in separation from you I saw Rādhā reduced to such frailty. She tried to come forward to deliver a message, making her body move toward me. Her little necklace broke, her feet became entangled, and she fell powerless. Then she rose again and steadied herself, displaying the supreme courage of a warrior. Without beholding Manmohana's face, she had surrendered every happiness. Sūr says: she remained absorbed in hope of Hari's lotus feet.

Controlled against the proofread Wikisource Page-namespace transcription of the retained 1926 scan.

Pada 387

Source

माधव! यह ब्रज को ब्योहार। मेरो कह्यो पवन को भुस भयो, गावत नंदकुमार॥ एक ग्वारि गोधन लै रेंगति, एक लकुट कर लेति। एक मंडली करि बैठारति, छाक बांटि कै देति॥ एक ग्वारि नटवर बहु लीला, एक कर्म-गुन गावति। कोटि भांति कै मैं समुझाई नेकु न उर में ल्यावति॥ निसिबासर ये ही ब्रत सब ब्रत दिन दिन नूतन प्रीति। सूर सकल फीको लागत है देखत वह रसरीति

mādhava! yaha braja ko byohāra| mero kahyo pavana ko bhusa bhayo, gāvata naṃdakumāra|| eka gvāri godhana lai reṃgati, eka lakuṭa kara leti| eka maṃḍalī kari baiṭhārati, chāka bāṃṭi kai deti|| eka gvāri naṭavara bahu līlā, eka karma-guna gāvati| koṭi bhāṃti kai maiṃ samujhāī neku na ura meṃ lyāvati|| nisibāsara ye hī brata saba brata dina dina nūtana prīti| sūra sakala phīko lāgata hai dekhata vaha rasarīti

English translation

Fresh editorial translation from the भ्रमरगीत-सार authority

Mādhava, this is the way of Braj. My counsel became chaff upon the wind as they continued singing of Nandakumāra. One cowherd girl crawls along driving a herd of cows; another takes a herding-stick in her hand. One seats the others in a circle and divides the midday meal among them. One cowherd girl enacts the many sports of the divine Dancer, while another sings his deeds and virtues. I explained in ten million ways, but they would not take even one word into their hearts. Night and day this alone is every vow; with each day their love becomes new. Sūr says: after beholding that way of rasa, everything else appears utterly tasteless.

Controlled against the proofread Wikisource Page-namespace transcription of the retained 1926 scan.