Bhav Prakash (Revealing the Sentiment): This Surdasji, in the Divine Leela, is one of the eight companions (Ashtasakhas) of Shri Thakurji. Among them, he is the manifestation of “Krishna Sakha” (friend of Krishna). Here arises a doubt — in the Nikunj Leela (divine secret pastimes in the groves), the experience belongs to the sakhis, not the sakhas. So how could Surdasji, as Krishna Sakha, sing of the secret Leela without experiencing it? To this, it is said as described in the Bhagavata: when Shri Thakurji, along with his sakhas, goes to the forest for cow herding, all the gopis experience the Leela from within their homes and sing songs describing the forest pastimes. Later, when Shri Thakurji returns home in the evening from the forest, that night He performs Leela with the gopis in the Nikunj (groves). At that time, the intimate sakhas experience separation and sing of those Nikunj Leelas, thus gaining realization.
Therefore, it is said — the sakhis in the groves exist in two forms: one as male (sakhā) and one as female (sakhī). Hence, during the day the experience occurs through the sakha form, and at night through the sakhi form. Why so? Because the hymns (ṛcā) of the Vedas are the gopis, and the mantras of the Vedas are the sakhas. Although the gopis appear as women outwardly, they are not ordinary females; their husbands exist only in worldly appearance. Just as cooked food cannot sprout seeds in the ground, similarly, they are untouched by worldly desires. Thus, in that realm, the Divine Leela of rasa (blissful essence) is eternally one and the same.
In this way, the intimate sakhas are part of Shri Thakurji’s own limbs. Through both sakhi and sakha forms, they continuously experience the rasa of His Leela, day and night. Therefore, Surdas is the manifestation of Krishna Sakha, and the second form of Krishna Sakha in the Nikunj Leela is the sakhi named “Champakalata.” Thus, Surdas received the complete realization of all the divine Leelas through the grace of Shri Acharyaji Mahaprabhu.
Here arises another question — since Surdas was connected to Leela, why did he not have prior realization? Why did delusion arise in him? To this, it is said: Shri Thakurji manifests upon this earth and performs His Leelas in a human-like manner for the sake of revelation. These Leelas are sung in the world so that worldly beings may be fulfilled. Likewise, Shri Thakurji’s devotees too manifest in the world, performing worldly Leelas to reveal the divine ones.
For example, when Shri Rukminiji, who is none other than Shri Lakshmiji herself, took birth, she worshiped Devi and asked for a boon, then sent a Brahmin to Shri Thakurji requesting marriage. This was all to reveal Leela to the world. Similarly, Kalindiji, born from the Sun, built a temple and performed penance in Shri Yamunaji’s flow, telling Arjuna that she would only accept Shri Thakurji as her husband. Then Shri Thakurji Himself came and married her. These are merely Leelas, for she is eternally the beloved of the Lord.
In Braj, Shri Swaminiji (Radha) and Shri Thakurji (Krishna) are eternally one form. Yet to manifest the Braj Leela, Shri Thakurji appeared in the house of Shri Nandarayaji, and Swaminiji appeared in the house of Shri Vrishbhanuji. Through many efforts they manifested their divine union day and night, all for revealing Leela in this world. In reality, They eternally perform one blissful Leela. Similarly, Surdas, becoming a sevak of Shri Acharyaji, sang of the divine Leelas of Bhagavan, through which his Master’s glory spread.
Such were the sevaks like Surdas, divine and devoted; their Master, Shri Acharyaji, should be sought as refuge. Thus, as Shri Thakurji manifested His human-like Leelas to spread His glory, through such worldly songs of Leela, the living beings attained realization of God.
Now, Surdasji appeared in this world, yet initially lacked the awareness of the Leelas. Near Delhi, four kos (eight miles) away, lies a village named Sihi, where King Parikshit’s son Janamejaya once performed the serpent sacrifice (Sarp Yajna). In that very village, in the home of a Saraswat Brahmin, Surdas was born. From birth, he had no eyes at all — not even the shape of eyes, only eyebrows above. Such was his physical form.
That Saraswat Brahmin already had three sons before him and lived in great poverty. Surdas was the fourth son. Seeing the child without eyes or eye sockets, the Brahmin became deeply worried and sorrowful. He lamented — “Fate has already made me poor, and now such a son is born! Who will serve him? Who will hold his hand and guide him with a stick?” He grieved greatly in his heart. People say, one who loses sight after birth is called blind (andh), but one born without eyes is called ‘Sur’ (seer). Yet, his parents and family did not feel affection for him, thinking, “How can a son without eyes be called our child?” No one even spoke to him.
Thus, time passed until Surdas reached the age of six. One day, his father received two gold coins (mohurs) as donation from a Kshatriya yajman. Delighted, he returned home and told his wife and children, “Today, God has given us two mohurs. Tomorrow, I’ll buy some provisions so we can manage for two to four months.” He showed everyone the two mohurs, tied them in a cloth, and placed them on a shelf before sleeping.
That night, a rat carried away the mohurs and dropped them into a hole in the thatch of the roof. In the morning, when he checked, the mohurs were gone. The parents beat their chests and cried bitterly in distress. They didn’t eat that day, lamenting endlessly. Seeing this, Surdas spoke gently to them: “Why are you grieving like this? Remember and chant the name of Bhagavan, and everything will become good.”
But his parents said, “You were born at an inauspicious hour! From the day you were born, sorrow has never left us. We’ve never had even one day of peace, nor a full meal. Even the two mohurs that Bhagavan gave us are gone.” Then Surdas said, “If you keep me in the house, I’ll tell you right now where your mohurs are. But after that, don’t stop me when I leave, and don’t cling to me.”
Hearing this, his parents said, “We don’t want anything else; just tell us where the mohurs are. Once we get them back, if you wish to leave, we won’t stop you.” Surdas replied, “There is a rat-hole in the roof beam; dig near its mouth, and you’ll find your mohurs.” The Brahmin did so and found them exactly there.
Now his parents began to have a change of heart. They said, “See! Surdas is truly auspicious — his words brought back our coins.” They told him, “Surdas, why do you wish to leave home now? Stay here until the grain bought with these mohurs lasts; then you can go wherever you wish.” Surdas replied, “If you keep me in the house, your mohurs will again be lost and you’ll suffer. Don’t keep me here.” Hearing this, his parents said nothing, and Surdas, taking a staff in hand, left home.
He walked from Sihi about four kos and came near a village with a pond outside it. He sat under a peepal tree, drank water from the pond, and stayed there until late afternoon. The landlord Brahmin of that village came there searching for his ten missing cows. Seeing Surdas sitting there, he asked, “My ten cows have been missing for three days. Whoever finds them will receive two cows as reward.”
Surdas said, “Why do you ask me? Still, since you are asking, I will tell you — about a kos from here, in the next village, the landlord’s men have taken your cows at night. In his courtyard, there is a second inner enclosure where his horses are tied; your cows are tied beside those horses.”
The landlord took ten men with him, went there, and found his cows exactly as told. Bringing them back, he said to Surdas, “By your word I’ve found my ten cows. Please accept these two as yours.”
Surdas replied, “I have renounced my home and taken shelter only of Shri Thakurji. Why would I take your cows?” The landlord, thinking him a blind child, tried to advise him, saying, “Hey! You are the son of that Saraswat Brahmin. You have no eyes, no one to care for you — why did you leave your home and sit here alone? How will you live?”
Surdas replied, “I did not leave home relying on you. I left relying on Narayana. He who maintains the entire world will maintain me too. Whatever is destined will happen.” The landlord said, “I am also a Brahmin, and I have food in my house. Shall I bring some for you?” Surdas said, “I do not eat food brought from another’s house.”
The landlord went home, prepared puris, brought milk, and offered water to Surdas, saying, “Surdas, don’t grieve over anything. Wherever God gives me food, I will bring yours too. Tomorrow morning, I’ll build you a small hut here by the pond under this tree.”
In the morning, he came and asked, “Where would you like to stay?” Surdas said, “I wish to stay right here under this peepal tree by the pond.” So the landlord built him a small hut there and appointed a servant to attend him. He told ten or fifteen people, “This boy, Surdas, the son of that Brahmin, is very wise. He found my lost cows by his word alone. His intuition is pure. I’ve built him a hut under the peepal tree and sent him food daily. Whoever wishes to know omens or fortunes, go to him.”
Soon, many people from the village began visiting him. Whatever omen they asked about, his words proved true. Thus, Surdas became revered, and large crowds gathered daily. Food and offerings flowed abundantly. Within a short time, a large house was built for him near the pond, and his small hut was removed. He received fine clothes, wealth, and much honor. He became known as Swami Surdas, and many became his sevaks. Whoever wished to wear a Vaishnava neck bead (kanthi) became his sevak.
Surdas would sing songs of separation (viraha) to his sevaks, and they would sing them to the accompaniment of instruments. Thus, everything for kirtan was established there. For eighteen years, Surdas lived beneath that peepal tree by the pond. One night while resting, renunciation (vairagya) arose in his heart. He thought to himself, “I left home to meet Shri Bhagavan, but here I’ve been caught in illusion (maya). Why should I seek to increase my own fame? Better that I increase the glory of my Lord. My purpose has been lost; I must now set it right and leave this place.”
At dawn, he sent a sevak to call his parents, entrusted all household matters to them, and then, wearing a single cloth and carrying his staff, departed. Some sevaks who were worldly stayed behind, but those detached from the world went with him.
Surdas thought, “Braj is the abode of Shri Bhagavan; I should go there.” So he journeyed to Mathura. Staying at Vishrant Ghat, he thought, “If I stay in Mathura, my fame will increase here too. This is the city of Shri Krishna, and I must not reveal my own greatness here. People, experiencing joys and sorrows, will come asking for omens, and the Mathura Brahmins (Choubes) will be troubled if my glory grows. Therefore, it is not right to stay here.”
Thinking thus, Surdas left Mathura and came to the middle region between Mathura and Gaughat, where he built a small place on the banks of Shri Yamunaji and lived there. Surdas had a very sweet voice. He was skilled in singing and in interpreting omens. Many people began coming there as well, and numerous sevaks gathered around him. Thus, Surdas became famous throughout the world.
Prasang 1 – Surdas Meets Shri Acharyaji at Gau Ghat
When Surdas was residing at Gau Ghat, some days later, Shri Acharyaji Mahaprabhu Himself was traveling from Adel toward Braj. After a few days, Shri Acharyaji arrived at Gau Ghat. At that time, a large gathering of sevaks was accompanying Shri Acharyaji. Together with all the Vaishnavas, Shri Acharyaji took a bath in Shri Yamunaji. Afterward, He performed His evening prayers and then went to prepare food. The sevaks too began to cook their own meals.
At that time, one sevak came to Surdas and said, “Surdasji! Today Shri Vallabhacharyaji has arrived here. He is the one who refuted Mayavada in Kashi and the South and established the path of devotion (Bhakti Marg).” Hearing this, Surdas told his sevak, “When Shri Vallabhacharyaji has finished His meal and is seated at ease upon His cushion and bolster, then come and inform me. I will go for Shri Vallabhacharyaji’s darshan.”
The sevak went and sat at a distance. When Shri Acharyaji had finished His meal, seated Himself comfortably upon His cushion and bolster, and all the sevaks had gathered around Him, that sevak went and gave the news to Surdas. Then, at that very moment, Surdas took all his sevaks with him and came for Shri Acharyaji’s darshan. He came and offered full prostration (sashtang dandvat) before Shri Acharyaji.
Then Shri Acharyaji said with His own divine mouth, “Sur! Sing something in praise of Bhagavan.” Surdas bowed before Shri Acharyaji and said, “Maharaj! As You command.” Then, before Shri Acharyaji, Surdas sang this pada (verse):
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राग धनाश्री –
हो हरि सब पतितन कौ नायक। को करि सके बराबरि मेरी इते मानकौ लायक ॥१॥
जो तुम अजामिल सों कीनी सो पाती लिख पाऊँ। होय विश्वास भलो जिय अपने और पतित बुलाऊँ ॥ २॥
सिमिट जहां तहाँ तें सब कोऊ आइ जूरे इकठोर। अबके इतने और मिलाऊँ बेर दूसरी और ॥३॥॥
होडा होडी मन हुलास करि करे पाप भरि पेट। सबकों ले पायन तरि पारों यही हमारी भेट।
ऐसी कितिक बनाऊँ प्रानपति सुमिरन व्ह भयो आड़ो । अबकी बेर निबेर लउ प्रभु 'सूर' पतित को टॉडो ।
Raag Dhanashri –
O Hari, You are the savior of all the fallen ones.
Who else can ever be equal to You or worthy of such honor? ॥1॥
What You did for Ajamila — even that, if I try to write, cannot be fully described.
Having full faith in my own heart, I too call upon the fallen ones. ॥2॥
From wherever they may be scattered, everyone gathers together and joins.
This time, I will bring together even more than before, from all other sides. ॥3॥
People keep competing in boats, joyfully filling their hearts with excitement,
Sinning all day long while filling their bellies — yet I will take everyone across to the other shore. This is my offering. O Lord of my life, may I build such devotion that remembrance of You becomes my constant refuge. This time, O Lord, please settle everything for good — ‘Soor’ begs You, rescue this fallen one. ॥4॥
राग धनाश्री –
प्रभु हो सब पतितनकौ टीको । और पतित सब द्योस चारि के हों तो जन्मत ही कौ ।।
बधिक अजामिल गनिका तारी और पूतना ही को। मोहि छांडि तुम और उधारे मिटे सूल क्यों जी कौ ।।
कोऊ न समरथ सुद्ध करन कों चि कहत हों लीको। मरियत लाज 'सूर' पतितन में कहत सबै मोहि नीकौ ।।
Raag Dhanashri –
O Lord, I am the lowest amongst all the fallen ones. And if all the fallen ones of the four kinds are counted, I belong to the lowest from birth itself. ॥1॥
You have liberated the hunter, Ajamila, the courtesan, and even Putana. If You save others but leave me behind, what purpose would this life serve? ॥2॥
No one else has the power to purify such as me — yet I still speak of Your mercy. ‘Soor’ says, I would die of shame if, among all the fallen ones, I were not called the most fortunate. ॥3॥
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Hearing this, Shri Acharyaji said to Surdas, “Sur! Why are you weeping in such a manner? Instead, describe some of Bhagavan’s divine Leelas.”
Bhav Prakash (Revealing the Sentiment): The meaning of this is that when the jiva (individual soul) becomes separated from Shri Bhagavan, he becomes fallen. So what is the use of excessive lamentation about that? Rather, sing of Bhagavan’s Leelas, by which the heart will be purified. Then Surdas humbly prayed to Shri Acharyaji, “Maharaj! I do not understand anything about Bhagavan’s Leelas.” Then Shri Acharyaji said with His divine mouth, “Sur! Go and bathe in Shri Yamunaji, then return. I will make you understand.”
Then Surdas joyfully went and bathed in Shri Yamunaji, and while still wet, he came to Shri Acharyaji. Then Shri Acharyaji, out of grace, revealed to Surdas the Divine Name and afterward made him perform full surrender (samarpan). After that, Shri Acharyaji had already prepared the sequence (Anukramanika) of the Tenth Canto of the Bhagavata, and He recited it to Surdas.
Bhav Prakash (Revealing the Sentiment): When Shri Acharyaji revealed the Ashtakshar Mantra to Surdas, all the defects of his previous births were destroyed, and seven kinds of bhakti (devotion) arose in him. After that, Shri Acharyaji performed Brahma Sambandh (initiation of divine relationship) for him, through which seven more bhaktis and the perfection of the ninefold bhakti (navadha bhakti) were achieved. Thus, the bhakti characterized by divine love (prema-lakshana) was established when Shri Acharyaji recited to him the Anukramanika (sequence) of the Tenth Canto. Then the complete Leelas of the Supreme Purushottama were established in the heart of Surdas, and the bhakti of divine love was perfected in him.
Thus, the entire knowledge of Shri Subodhiniji (Shri Acharyaji’s commentary on the Bhagavata) was established by Shri Acharyaji in Surdas’s heart. Then Surdas attained the power to describe the glories and Leelas of Bhagavan. From that Anukramanika, all the divine Leelas manifested within his heart.
How can this be known? Shri Acharyaji Himself composed the first verse (karika) of the Mangalacharan (auspicious invocation) in the Subodhiniji commentary on the Tenth Canto. That verse (shloka) is as follows:
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'नमामि हृदये शेषे लीलाक्षीराब्धि - शायिनं । लक्ष्मीसहस्र - लीलाभिः सेव्यमानं कलानिधिम् ॥'
I bow down in my heart to the One who rests upon Sheshanaga in the ocean of divine play (the ocean of milk) — the treasure of all arts, who is served by thousands of Lakshmis through their various divine pastimes. ॥
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According to this Mangalacharan, Surdas composed and sang the following pada before Shri Acharyaji. That pada is as follows:
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राग बिलावल –
चकईरी चलि चरन सरोवर जहां नहीं प्रेम वियोग। जहां भ्रमनिसा होति नहीं कबहू सो सायर सुख योग ॥
सनकसे हंस मीनसे गुनिगन नख रवि-प्रभा प्रकास। प्रफुल्लित कमल निमिष नहीं ससि डर गुञ्जत निगम सुवास ॥
जिहि सर सुभग मुक्ति मुक्ताफल सुकृत विमल जल पीजे। सो सर छांडि कुबुद्धि विहङ्गम यहाँ रहि कहा कीजे॥
जहाँ श्रीसहस सहित नित क्रीडत सोभित´सूरजदास'। अब न सुहाय विषयरस छिल्लर वा समुद्र की आस ॥
Raag Bilaval –
The chakairi bird has gone to the lake of the Lord’s feet, where there is no sorrow of separation born of love. Where the dark night of delusion never falls — that ocean is the meeting place of true bliss. ॥1॥
There, the sages like Sanaka are like swans, and the wise are like fish; the brilliance of the Lord’s toenails shines like the rays of the sun. Lotuses bloom there without ceasing, the moon knows no fear, and the fragrance of the Vedas gently fills the air. ॥2॥
In that beautiful lake, pure souls drink the crystal-clear waters of liberation and virtue like pearls. But leaving that lake, what can the foolish bird of the mind do by staying elsewhere? ॥3॥
Where Shri (Lakshmi) herself, along with countless forms, eternally plays — there shines ‘Soorajdas’. Now the taste of worldly pleasures, those trivial drops, no longer seem sweet to me compared to that vast ocean. ॥4॥
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Thus, this pada was composed according to the karika (opening verse / shloka) of the Tenth Canto.
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"लक्ष्मीसहसलीलाभिः सेव्यमानं कलानिधिम्।”
The treasure of all arts, who is served by thousands of Lakshmis through their divine pastimes. ॥
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Just as it is stated in the shloka, in the same way Surdas has expressed it in this pada.
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"जहाँ श्रीसहस्र सहित नित क्रीडत सोभित सूरजदास।"
Where countless forms of Shri (Lakshmi) eternally play — there shines Soorajdas. ॥
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From what was expressed in that pada, it became clear that the entire Leela of Shri Subodhiniji had manifested within Surdas. Hearing this, Shri Acharyaji became very pleased and understood that Surdas had now gained realization of the Leelas. Then Shri Acharyaji, with His divine mouth, instructed Surdas, “Sur! Sing some Leela of Nandalaya (the house of Nanda).” Then Surdas sang a kirtan describing the celebration of Nanda Mahotsav. That pada is as follows:
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राग देवगंधार –
ब्रज भयो महरिके पूत जब यह बात सुनी। सुनि आनन्दे सब लोग गोकुल गनित गुनी ॥ ब्रज पूरव पूरे पून्य रूपी कुल सुथिर थुनी। ग्रह लग्न नक्षत्र बलि सोधि कीनी वेदधुनी ॥१॥
सुनि धाई सबे ब्रजनारि सहज सिङ्गार किये। तन पहरे नौतन चीर काजर नैन दिये। कसि कंचुकि तिलक लिलाट सोभित हार हिये । कर कन कञ्चन थार मङ्गल साज लिये ॥२॥
वे अपने अपने मेल निकसी भांति भली। मानो लाल मुनिनकी पांति पिंजरन चूर चली ॥ वे गावे मङ्गल गीत मिलि दश पाँघ अली। मानों भोर भयो रवि देखि फूली कनककली ॥३॥
उर अञ्चल उडत न जान्यो सारी सुरंग सुही। मुख मांडयो रोरीरंग सेंदुर माँग छुही। श्रम श्रवनन तरल तरोना बेनी सिथिल गुहीं। सिर बरखत कुसुम सुदेस मानो मेघ फुहीं ॥४॥
पिय पहलें पहोंची जाय अति आनन्द भरी। लई भीतर भवन बुलाय सब सिस पाय परी ॥ एक वदन उघारि निहारति देति असीस खरी । चिरजीयो यसोदानन्द पूरन काम करी ॥५॥
घनि घनि दिवस घनि राति घनि यह पहर घरी। घनि घनि महरिजु की कुखि मांग –- सुहाग भरी ॥ जिन जायो एसो पूत सब सुख फलन फरी। थिर थाप्यो सब परिवार मनकी सूल हरी ॥६॥
सुनी ग्वालन गाय बहोरि बालक बोलि लये। गुहि गुञ्जा घसि बन – धातु अंग अंग चित्र ठये ॥ सिर दधि माखन के माट गावत गीत नये। डफ झांझ मृदंग बजावत सब नन्द भवन गये ॥७॥
एक नाचत करत कोलाहल छिरकत हरद दहीं। मानों बरखत भादों मास नदी घृत दूध बही ।। जाको जहीं जहीं चित्त जाय कौतुक तहींतहीं। रस आनन्द मगन गुवाल काहू बदत नहीं ॥८॥
एक धाइ नन्दजू पे जाइ पुनि पुनि पांय परे। एक आपु आप हि मांझ हैंसि हँसि अङ भरे ॥| एक अंबर सबहि उतारि त निशङ खरे। एक.दचि. रोचन और इध. सबन के सीस धरे ॥९॥
तब नन्द न्हाय भये ठाडे अरु कुश हाथ घरे। घसि चंदन चारु मँगाय विप्रन तिलक करे ।| नान्दी मुख पितर पुजाय अन्तर सोच हरे। वर गुरुजन द्विजन पहराय सबन के पाय परे ॥।१०॥
गन गया गिनी न जाय तरुन सु बच्छ बढीं। नित चरे जमुना के काछ दूने दूध चढी ॥ खुर रूपे तांबे पीठ सोने सींग मढीं। ते दीनी द्विजन अनेक हरखि अशीष पढी ॥ ११॥
सब अपने मित्र सुबन्धु हैंसि हँसि बोलि लिये। मथि मृगमद मलयकपूर माथे तिलक किये ॥ उर मनिमाल पहराय वसन विचित्र दिये। मानों बरखत मास अषाढ दादुर मोर जिये ॥१२॥
बर बन्दी मागध सूत आंगन भवन भरे। ते बोले लेले नाम हित कोउ ना बिसरे ॥ जिन जो जाच्यो सो दीनो रस नन्दराय ढरे। अति दान मान परघान पूरन काम करे ॥१३॥
तब रोहिनी अम्बर मँगाइ सारी सुरंग घनी। ते दीनी वधून बुलाय जेसी जाय बनी। वे अति आनन्दित बहोरि निज ग्रह गोपधनी । मिलि निकसी देति असीस रुचि अपनी अपनी ॥१४॥
तब घरघर भेरि मृदंग पटह निसान बजे। वर बांधी बंदनमाल अरु ध्वज कलस सजे ॥। तब ता दिन तें वे लोग सुखसंपति ना तजे। सुनि 'सुर' सबनकी यह गति जो हरि चरन भजे ।
Raag Devgandhar –
When the news spread in Braj that the son of Nanda had been born,
All the people of Gokul, the wise and the simple alike, rejoiced in great delight.
The entire land of Braj became filled with joy, its noble families firm in virtue.
Astrologers examined the planets, constellations, and auspicious moments, and the Vedas were recited in celebration. ॥1॥
Hearing the news, all the women of Braj came running, naturally adorned in beauty.
They wore fresh garments, darkened their eyes with kajal, and tied on shining bodices.
Their foreheads were adorned with tilak, necklaces gleamed on their hearts,
And in their hands and ears they carried golden trays with auspicious offerings. ॥2॥
They came forth in their groups, each in her own way, beautifully arranged —
Like flocks of red birds flying together, their joy bursting forth.
They sang songs of blessing in sweet harmony,
As if dawn had come and the golden buds of lotuses had bloomed on seeing the sun. ॥3॥
Their veils flew in excitement; their colorful saris glowed brightly.
Their faces shone with red powder and vermilion marked their hair partings.
Sweat glistened on their temples, their braids loosened,
And as flowers fell from their hair, it seemed as though clouds were showering blossoms. ॥4॥
One woman, filled with love, reached Nanda’s home first in immense joy.
She was called inside, bowed to the ground at Yashoda’s feet,
Lifted her face and gazed upon the child, offering heartfelt blessings —
“May Yashoda’s son live long and fulfill all desires!” ॥5॥
Many days, many nights, many moments passed in rejoicing.
Again and again they blessed Nanda’s wife, saying, “May your fortune ever shine!”
To the one who gave birth to such a son came every happiness, every fruit.
Their entire family was established in peace, and all pain of the heart vanished. ॥6॥
Hearing the news, the cowherd women called their children and calves again and again.
They rubbed their limbs with fragrant forest herbs and minerals, painting their bodies with color. Carrying pots of curd and butter on their heads, they sang new songs,
Beating drums, cymbals, and mridangs, all headed joyfully to Nanda’s house. ॥7॥
Some danced, creating joyous commotion, splashing turmeric and curd,
As if the month of Bhadon had come and rivers of milk and ghee were flowing!
Wherever their minds turned, there was wonder —
Immersed in bliss, the cowherds were lost in divine joy, and no one spoke a word. ॥8॥
Some ran to Nanda himself, bowing again and again at his feet;
Others laughed among themselves, embracing one another in delight.
Some took off their upper garments, standing there freely,
While others applied sandalwood and saffron paste to everyone’s heads. ॥9॥
Then Nanda bathed and stood ready, holding sacred grass in hand.
He had fine sandalwood paste brought, and the Brahmins marked his forehead with tilak.
He performed the rites of ancestors, the preliminary chants, removing all inner worry,
And dressed the elders and Brahmins respectfully, bowing at their feet. ॥10॥
The number of cows and calves given away in charity was countless.
Each day they grazed by the Yamuna, their milk doubling in abundance.
Their hooves gleamed like copper, their backs like gold, and their horns shone brightly.
Nanda gave them all to the Brahmins, who blessed him with joy. ॥11॥
He laughed and spoke kindly with all his friends and relatives.
He anointed their foreheads with musk and sandalwood,
Placed jeweled garlands upon their chests, and gave them beautiful clothes —
It was as if the monsoon had come, and frogs and peacocks were alive with song! ॥12॥
The bards, heralds, and singers filled the courtyards and halls,
Calling out blessings and praise so that no name would be forgotten.
Whatever anyone asked, Nanda generously gave — his house overflowed with gifts.
Through his charity and honor, all his wishes were fulfilled. ॥13॥
Then Rohini brought bright silk garments of deep colors.
She gave them to the newly arrived daughters-in-law, dressing them splendidly.
They were overjoyed and returned to their homes,
Giving their blessings to Yashoda with hearts full of love and grace. ॥14॥
Then, in every house, drums, mridangs, and trumpets sounded joyfully.
Marriage strings were tied, garlands hung, flags and pots were decorated.
From that very day onward, the people of Braj never lacked happiness or prosperity.
‘Soor’ says — hearing this, know the blessed state of all who worship the feet of Hari. ॥15॥
✿✿✿
Thus, Surdas sang this great song of rejoicing. He first described the house of Shri Nandarayaji, and up to that point Shri Acharyaji Himself listened. But when Surdas began to describe the houses of the gopijanas, then Shri Acharyaji Himself, with His divine mouth, said to Surdas —
✿✿✿
'सुन सूर सबन की यह गति जो हरि-चरन भजे ।'
Listen, Soor — this is the destiny of all who worship the feet of Hari. ॥
✿✿✿
Then Shri Acharyaji Himself completed that line of the song about the offering (bhog) and made Surdas stop singing further.
Bhav Prakash (Revealing the Sentiment): From this it is understood that the bliss of divine devotees (Braj bhaktas) is meant to be experienced within the hearts of those devoted to Bhagavan. If such inner experiences are expressed outwardly, they should be restrained — and so Shri Acharyaji stopped Surdas.
At that time, a thought also arose in Surdasji’s heart: “What will be the destiny of those who have become my sevaks?” Then Shri Acharyaji said, “Listen, Sur! The destiny of all is this — whoever worships the holy feet of Hari attains that supreme state.” Then Shri Acharyaji, being pleased, said, “It seems, Sur, that you are standing right within the Leela of Nandalaya itself! Such a kirtan you have sung.”
After that, Shri Acharyaji recited the ‘Purushottama Sahasranama’ (The Thousand Names of the Supreme Lord) to Surdas. Then all the Leelas of the entire Shrimad Bhagavatam manifested within the heart of Surdas.
Thus, Surdas sang kirtans describing the Leelas from the First Canto of the Bhagavata up to the Twelfth Canto — including many Daan Leelas (pastimes of offering) and Maan Leelas (pastimes of loving pride).
He described all such Leelas and pastimes. After that, Shri Acharyaji Himself remained at Gau Ghat for three days. During that time, all the sevaks whom Surdas had initiated were made sevaks of Shri Acharyaji by him.
After this, Shri Acharyaji Himself proceeded toward Braj, and Surdas too came to Braj along with Shri Acharyaji. First, Shri Acharyaji Mahaprabhu arrived in Gokul. Then Shri Acharyaji said with His divine mouth, “Sur! Have a darshan of Shri Gokul.” Then Surdasji offered full prostration (sashtang dandvat) to Shri Gokul. As soon as he bowed down, the Leelas of Shri Gokul manifested within Surdas’s heart. Then Surdasji thought to himself, “How shall I describe the Leelas of Shri Gokul?”
The reason was that Shri Acharyaji’s mind was absorbed in the divine form of Shri Navanitpriyaji (the Beloved of Butter). Therefore, Surdas composed and sang a pada describing Shri Navanitpriyaji’s childhood Leela in Gokul. That pada is as follows:
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राग बिलावल –
सोभित कर नवनीत लिए ॥ घुटुरुवन चलत रेनु तनु मंडित मुख दधि लेप किए ॥।१॥
चारु कपोल लोल लोचन छबि गोरोचन कौ तिलक दिए। लट लटकनि मानो मत्त मधुपगन मादक मधुहिं पिए ॥२॥
कठुला कण्ठ वज केहरि - नख राजत हैं सखि रुचिर हिए। धन्य 'सूर' एको पल यह सुख कहा भयो सतकल्प जिए ॥३॥
Raag Bilaval –
He shines beautifully, holding fresh butter in His hand. Crawling on His knees, His body is adorned with dust, and His face is smeared with curd. ॥1॥
His charming cheeks and playful eyes gleam with beauty; His forehead bears a tilak of bright gorochan. His curls sway like intoxicated bees drunk on sweet nectar. ॥2॥
Around His neck hangs a small ornament, and His lion-like nails glisten — O friend, what a lovely sight for the heart! ‘Soor’ says — blessed is even a single moment of this joy, compared to living for millions of ages! ॥3॥
✿✿✿
Hearing this pada, Shri Acharyaji Himself became very pleased with Surdas. After that, Surdas sang several more padas describing the divine childhood Leelas to Shri Acharyaji. Then Shri Acharyaji thought, “The temple of Shri Govardhannathji has now been completed, and the arrangements for seva (worship) have also been established. Therefore, Surdas should be placed in the presence of Shri Nathji. From time to time, the kirtans must be arranged and performed. In the future, Vaishnavas will sing the padas of Surdas and attain great fulfillment.”
Thinking thus, Shri Acharyaji took Surdas along with Him and went to Shri Govardhan. There, ascending the hill, He had the darshan of Shri Nathji. Then Shri Acharyaji said with His divine mouth to Surdas, “Sur! Have a darshan of Shri Govardhannathji and sing a kirtan.” Then Surdasji had darshan of Shri Govardhannathji, and afterward, with great humility, he sang a pada of supplication (vijnapti).
That pada is as follows:
✿✿✿
राग धनाश्री -
अब मैं नाच्यो बहुत गोपाल, काम क्रोध को पहरि चोलना, कंठ विषयन की माल, अब मैं नाच्यो बहुत गोपाल।
महामोह के नूपुर बाज़त, निंदा सबद रसाल, भरम भयो, मन भयो पखावज़, चलतअ असंगति चाल, अब मैं नाच्यो बहुत गोपाल।
तृष्णा नाद करत घट भीतर, नाना विधि दै ताल, माया को कटि फैंटा बांध्यो, लोभ तिलक दियो भाल, अब मैं नाच्यो बहुत गोपाल।
कोटिक कला काछी बिखराई, जल थल सुधि नहीं काल, सूरदास की सबै अविद्या, दूर करो नन्द लाल, अब मैं नाच्यो बहुत गोपाल।
Raag Dhanashri –
O Gopal! Now I have danced enough. Wearing the garment of lust and anger, and putting around my neck the garland of worldly desires, being overpowered by great delusion, I find joy only in speaking ill of others. Thus, I kept dancing.
My mind, deluded by confusion, has itself become the drum (mridang). I walk in the gait of bad company. The thirst of desires beats many rhythms within my heart.
I have tied the belt of illusion around my waist and placed the tilak of greed upon my forehead.
For so long — I do not even remember how long — I have shown countless kinds of false arts on land and in water. O Nandlal! Now please remove all the ignorance of Soordas.
✿✿✿
Surdasji sang this pada before Shri Nathji. Hearing it, Shri Acharyaji said to Surdas, “Surdas! Now there remains no ignorance within your mind. Your ignorance was already removed by Shri Nathji Himself. Therefore, now you should sing the divine Leelas of Bhagavan imbued with greatness and loving devotion.”
Bhav Prakash (Revealing the Sentiment): All true devotees of Bhagavan speak in this same way — they always consider themselves humble and insignificant. This is the true characteristic of a devotee of Bhagavan. And whoever praises himself or boasts of his own greatness remains always turned away from Bhagavan.
Then, before Shri Acharyaji and Shri Govardhannathji, Surdasji sang kirtans filled with divine greatness and loving devotion. That pada is as follows:
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राग गौरी -
कौन सुकृत इन ब्रजबासिन कौ वदत बिरञ्चि सिव सेष । श्रीहरि जिनके हेत प्रगटे मानुष-वेस ॥।धुवा। ज्योति रूप जग – धाम जगतगुरु जगतपिता जगदीस। जोग जग्य जप तप व्रत दुर्लभ सो गृह गोकुल-ईस ॥१॥
जाके उदर लोक त्रय, जल थल पञ्च तत्व चोखान । बालक है झूलत ब्रज पलना जसुमति भवन - निधान ॥२॥
इकइक रोम कूप विराट सम आनन्द कोटि ब्रह्मांड। लिए उछग ताहि मात यसोदा अपने भरि भुज-दंड ॥३॥
रवि ससि कोटि कला सम लोचन त्रिविध तिमिर भजि जात । अञ्जन देत हेत सुत के चक्षु लेकर काजर मात ॥४॥
क्षिति मिति त्रिपद करी करुनामय बलि छलि दियो है पतार। देहरी उलंधि सकत नहीं सो प्रभु खेलत नन्द के द्वार ॥५॥
अनुदिन सवत सुधारस पञ्चम चिन्तामनि सी धेनु। सो त्यजि जसुमति कौ पय पीवत भक्तन को सुख देनु ॥६ ॥
वेद वेदान्त उपनिषद् षटरस अरपे भुगते नाहिं। सो हरि ग्वाल बाल मंडल में हैंसि हैंसि जूठनि खाहिं ॥७॥
कमलानायक वैकुण्ठ दायक सुख दुख जिनके हाथ। कांध कमरिया हाथ लकुटिया नग्न पद, बिहरत बन बच्छ साथ ॥८॥
करन हरन प्रभुदाता भुक्ता विश्वम्भर जग जानि। ताहि लगाइ माखन की चोरी बौध्यौ नन्दजू की रानि ॥९॥
बकी बकासुर सकट तृणावर्त अघ धेनुक वृषभास। कंस केसी को यह गति दीनी राखे चरन निवास ॥ १०॥
भक्त बछल हरि पतित उद्धारन रहे सकल भरिपूर । मारग रोकि परचो हरि- द्वारे पतित सिरोमनि 'सूर' ॥।११॥
Raag Gauri –
What great merit must these residents of Braj possess — even Brahma, Shiva, and Shesh speak of it in wonder! For whose love Shri Hari Himself appeared in human form. ॥(Dhruva Refrain)॥
He who is the Light of all lights, the abode of the universe, the teacher, the father, and the Lord of all creation — That same One, whom yoga, sacrifice, meditation, penance, and vows cannot attain — now dwells in the home of Gokul’s Lord. ॥1॥
In whose belly rest the three worlds, the land, water, and all five elements in pure form — That very Child swings in a cradle in Braj, in the house of Yashoda, the treasure of all worlds. ॥2॥
Each pore of whose body holds a vast universe, a countless ocean of bliss — That very Infinite Lord is now lifted playfully by Mother Yashoda in the circle of her arms. ॥3॥
His eyes, radiant like millions of suns and moons, dispel all three kinds of darkness —
Yet His mother lovingly applies kajal (collyrium) to those eyes for His protection. ॥4॥
He who measured the earth and heaven in three strides, the merciful Lord who deceived Bali for his own good — That same Lord now plays at Nanda’s doorstep, unable to even cross the small threshold! ॥5॥
He who daily drinks the essence of all nectar, the wish-fulfilling gem among cows —
Has now abandoned it all, and drinks Yashoda’s milk, giving bliss to His devotees. ॥6॥
He whom the Vedas, Vedanta, and Upanishads offer the six tastes of divine offerings but cannot satisfy — That same Hari now laughs and eats the leftover food of His cowherd friends! ॥7॥
The Lord of Lakshmi, the giver of Vaikuntha, in whose hands lie both joy and sorrow —
Now walks barefoot in the forest, with a stick on His shoulder and a cowherd’s wrap on His body, tending calves. ॥8॥
The Lord, who gives hearing to the deaf, sight to the blind, and sustenance to the world — To Him, the Queen of Nanda’s house scolds lovingly, calling Him a butter thief! ॥9॥
The slayer of Baka, Bakasura, Sakatasura, Trinavarta, Agha, Dhenuka, and Arishta —
He granted this fate to Kansa and Keshi as well, yet keeps His devotees safe at His feet. ॥10॥
Hari, the protector of His devotees and savior of the fallen, is overflowing with compassion. ‘Soor’ says — He stops all other paths and reveals Himself at His own doorway to the crown jewel of sinners! ॥11॥
✿✿✿
Hearing this pada, Shri Acharyaji Himself became very pleased.
Bhav Prakash (Revealing the Sentiment): The reason for His joy was that Surdasji had sung this kirtan exactly in accordance with the way Shri Acharyaji had revealed the Path of Grace (Pushtimarg). What is the true nature of Shri Acharyaji’s path? It is devotion that combines awareness of the Lord’s greatness (mahatmya) with steadfast, loving affection (sneh), placing that love above all else — and this is most dear to Shri Thakurji.
However, the jiva must first maintain awareness of the Lord’s greatness. Why? Because without mahatmya, the fear of committing offense disappears. Therefore, in the beginning stage, love imbued with awareness of the Lord’s greatness is necessary. But the loving affection of the devotees of Braj (Braj bhaktas) is supreme. In comparison to their love, the sense of the Lord’s greatness does not remain. Shri Thakurji, overcome by love, follows behind His devotees. Thus, until such love is attained, one should uphold the awareness of mahatmya.
If someone, under the name of love, abandons reverence for the Lord’s greatness and behaves casually before Him — sitting, speaking, or turning his back — he becomes fallen. Therefore, one must keep in mind the Lord’s greatness and act with fear of committing offenses; then the Lord’s grace flows. When supreme love (sneh) arises, it is such a substance that it naturally frees one from the need to maintain awareness of the Lord’s greatness.
In the Tenth Canto it is described that Shri Bhagavan repeatedly revealed His divine greatness (mahatmya) to the devotees of Braj and to Mother Yashoda — by performing the slaying of Putana, Sakatasura, and Trinavarta; by liberating the twin Arjuna trees; and by subduing Bakasura, Dhenuka, and Kaliya. Through all these Leelas, He showed His divine power. Yet, the loving affection of the devotees of Braj is supremely wonderful and indescribable. Because of that love, no sense of divine greatness or Godhood remained. Such love is granted by the grace of the Lord Himself — and through it, awareness of His greatness naturally falls away.
But one whose love is attached to husband, wife, children, family, wealth, or the pleasures of his own body — and who, abandoning the Lord’s greatness, follows worldly conduct — becomes an offender to Shri Bhagavan. Therefore, one should perform seva with reverence according to the injunctions of the Vedas and with fear of offending Shri Thakurji, always remaining cautious.
This is the way of Shri Acharyaji Mahaprabhu’s path. Therefore, one should cultivate love that is combined with awareness of the Lord’s greatness. And what is love combined with awareness of mahatmya? It is to remain alert in seva according to the time and season — that is what is called mahatmya-yukta sneh.
Afterward, Shri Acharyaji Himself said, “Sur! The doctrine of the Path of Grace (Pushtimarg) has now borne fruit within you. Therefore, at Shri Govardhan, you should perform kirtans from time to time.” At that time, the Lord had already accepted the bhog (food offering). Then, Surdas sang kirtans of loving pride (maan). Those padas are as follows:
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राग बिहागरो -
बोलति काहे न नागरि बैनां। तोहि मिलनकों बहुत करत हैं गिरिधरलाल कमल-दल नैनां ॥१॥
जब तें दृष्टि परी मोहन की बिसरयो गृह-सुख सेनां। रटत 'सूर' राधे राधे कहि कहूँ बनमाल कहूँ उपरेनां ॥२॥
Raag Bihagro –
O fair lady, why do you not speak? Giridhar Lal, with lotus-like eyes, has been longing greatly to meet you. ॥1॥
From the moment your eyes met those of Mohan, you forgot all the comforts of home and family. ‘Soor’ says — you keep chanting “Radhe Radhe,” sometimes calling Him “Banmali,” sometimes just “My Beloved.” ॥2॥
राग बिहागरो -
सुखद सेज मेंपोढे रसिकवर रसमय अङ्ग संग जाय रेन जागे हैं। सिथिल बसन भूषन अलक छबि सोहे मुख मुखसों लपट उर लागे हैं ॥१॥
झुकझुक आवें नयन आलस झलक रह्यो लटपटी बात कहत अति अनुरागे हैं। 'सूरदास' नन्दसुवन तुम्हारो यस जानो प्रानप्रिया सुख ही में रस पागे हैं ॥२॥
Raag Bihagro –
On a bed of bliss they lie, the Lord of Ras and His beloved, their divine forms full of sweetness, awake together through the night. Their garments, ornaments, and loose curls glow beautifully; face to face, they cling to each other’s hearts. ॥1॥
Their eyes droop softly with drowsiness, their words entwined with tender love. ‘Soordas’ says — O son of Nanda, may the world know that Your dearest Radha finds her very essence of joy in Your love alone. ॥2॥
राग बिहागरो -
पोढे लाल राधिका उर लाय । नवकुसुम अरु नवल सिज्या नव चतुर दोऊ राय ॥१॥
गान करत सहचरी द्वारें सरस राग जमाय।'सूर प्रभु गिरिघरन संग सुख रह्यो उर लपटाय ॥२॥
Raag Bihagro –
The Beloved lies in Radha’s embrace, the two — newly blossomed like fresh flowers — rest upon a bed decked with new blooms. At the doorway, the sakhis sing sweet songs, filling the air with melodious tunes. ‘Soor’ says — the Lord of Giriraj dwells in bliss, clasped close to the heart of His beloved.
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After that, in this same manner, Surdasji composed and sang thousands of kirtans — beginning from the morning awakening (mangal) up to the completion of the Lord’s meal (seva and bhog).
Prasang 2 – Surdasji Teaches the Lesson of Wasting Human Life
Once, Surdasji was walking on the path along with five or seven Vaishnavas. On the way, ten or fifteen men were playing a game of dice. They were so deeply absorbed in that game that they were unaware of anyone passing by on the path.
Seeing them so engrossed in the game, Surdasji sang a verse before the Vaishnavas who were with him. Then, Surdasji said to those Vaishnavas, “Look, this being is wasting his human birth in vain. Shri Bhagwan has given the human body for the purpose of performing His bhajan (devotional worship). Yet, this being is wasting that body in useless activities. In worldly terms, such a person is condemned as a gambler; and in spiritual terms, he is one who has turned his face away from God.
The Lord has given this precious human body for the sake of devotion to Him — such people should not spend it on playing dice.” At that time, Surdasji composed and sang the following verse to the Vaishnavas who were with him:
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राग केदारो –
मन ! तू समझ सोच विचार । भक्ति बिना भगवान दुर्लभ कहत निगम पुकार॥
साधु संगति डार पासा फेरि रसना सार । दाव अबके पर्यो पूरो, उतरि पेली पार ॥
छांडि सत्रह सुन अठारे, पंच ही को मार । दूरि ते तजि तीन काने चमक चोंक बिचार ॥
काम क्रोध मद लोभ भूल्यो ठग्यो ठगिनी नारि । 'सूर' हरि के पद भजन बिन चल्यो दाउ कार झार ॥
Raag Kedaro –
O mind! Understand, think, and reflect. Without devotion, the Lord is difficult to attain — so proclaim the Vedas aloud.
Keep the company of saints, cast away the dice, and make your tongue speak the essence (the Lord’s name). This time the full stake has fallen — cross over to the other shore.
Abandon the seventeen and listen to the eighteen; strike down the five (senses). From afar, give up the three crooked paths — shine, awaken, and reflect.
You have been deluded by lust, anger, pride, greed, and deceived by the cheating woman of illusion. Says Sur — without devotion to the feet of Hari, your turn (in life’s game) has gone in vain, swept away like a useless throw of the dice.
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So, on hearing this, those Vaishnavas said to Surdas: “O Surdasji! This verse is not understood. Please explain the meaning to us, then we will understand.” Then Surdasji said to those Vaishnavas:
“O— three things are needed in the game of chopad (dice): understanding, reflection, and deliberation. These same three things are needed in the bhajan of the Lord. Why? — just as one first understands and then plays the chopad, so likewise one will then know the Lord and perform devotion.
In chopad there is the thought: ‘If this piece falls into the trap, then I will win.’ In the same way, if this being thinks of time/death (kāl), then that being will go to the refuge of the Lord. And the third thing, deliberation — this is the thinking about which group of pieces to place on the trap, how much stake to wager, ‘this will not be lost here,’ etc. In the same way the Vaishnav should deliberate: ‘Is this action I am doing good or bad?’ Then that being will leave bad deeds and follow the conduct of divine dharma.
And when a trap-stake is placed in chopad, people on both sides cry out. In the same way, the scriptures of the world — the Vedas and the Puranas — say and proclaim that without devotion the Lord is difficult to attain; therefore perform countless spiritual practices. And when in chopad one meets companions, the chopad is played together; likewise, in devotion to the Lord, when there is the company of Godly Vaishnavs, devotion increases.
And the one who plays chopad keeps his mind on his stake — ‘if this stake falls I will win’ — in the same way with the tongue this being should fix its mind on the Lord’s discourse, and speak all the ras in essence form (that is, the Lord’s name). And just as in chopad when a beautiful full stake goes across one then returns home and the fear of death vanishes, so likewise the human body is a full stake to cross the world; by great piety one obtains it, so take refuge in this body and cross the world to the Lord. ‘Rakhi satre, suni athare’ — in chopad the big stakes are seventeen and eighteen. In the same way the world has all the Puranas, so keep them and listen to the eighteen — that is, listen to the Shrimad Bhagavat and take the Puranas to heart.
And the five senses — the five great sources of ignorance (panchaparvā avidyā) — kill them. Why? — because the words of the shastra say that—
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पतंग - मातंग कुरंग भ्रंग-मीना हताः षभिरेव पच। एकः प्रमादी स कथं न हन्यते यः सेवते षचभिरेव पच ॥। १॥
The moth, the elephant, the deer, the bee, and the fish — each of these five creatures are destroyed by one of the five senses. How then can that foolish man, who serves all five senses together, not be destroyed?
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The moth dies through the sense of sight when it falls into the flame. The elephant dies through the sense of touch. The deer dies through the sense of hearing. The bee dies through the sense of smell. The fish dies through the sense of taste.
Each of these dies by being overcome by only one sense. But man indulges in all five senses — therefore, surely death will devour him. So destroy these five just as one strikes the pieces in the game of dice.
And in the game of dice, the smallest stake is called “three ears,” which no one desires. In the same way, the three qualities — tamas (ignorance), rajas (passion), and sattva (goodness) — are the attributes of maya. The entire world is caught in that snare; therefore, with wisdom, cast it away.
Wisdom means that after casting them off, one should not turn to look at them again. Just as in the game of dice one forgets everything and is deceived, in the same way lust, anger, and other entanglements are traps, and womanly form is the divine illusion of the Lord. This illusion deceives the whole world.
And just as after losing in the game of dice a player claps his hands together and walks away, in the same way, without devotion to the lotus feet of Shri Thakurji, this human being loses his body — having done nothing good nor performed any act of kindness. In this way, when the Vaishnavas heard this, they became greatly pleased with Surdas.
Prasang 3 – When Shri Acharyaji Saw Surdas
Whenever Shri Acharyaji saw Surdas, he would say, “Come, O Sursagar!” The meaning of this is that just as in the ocean all kinds of treasures are contained, in the same way, Surdas has composed thousands upon thousands of verses. In these verses, he has described various topics such as knowledge, detachment, and the many distinctions within devotion, as well as the divine pastimes of numerous incarnations of the Lord.
Later, people began to learn and sing his verses here and there. Once, at one such time, Tansen learned one of Surdas’s verses and sang it before Emperor Akbar. That verse was:
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राग नट –
यह सब जानो भक्त के लच्छन । कोऊ निन्दो कोऊ बन्दो कोऊ मारि लेहु धन गच्छन ॥।१॥
कोऊक आनि लगावत चन्दन डारि धूरि कोऊ देत है भच्छन । कोऊ कहे मूरख महा अधर्मी कोऊ कहे यह बड़ो विलच्छन ॥२॥
भली बुरी मनमें नहीं आवे कृष्ण चरन रति टरे न एक छिन । 'सूर' सुख दुःख जिनको नहिं ब्यापे तिनको गिरिधर मिले ततछिन ॥३॥
Raag Nat –
Know these as the signs of a true devotee. Whether someone insults, praises, beats, or takes away wealth and possessions — he remains the same. ॥1॥
One person applies sandal paste, another throws dust; one offers food, another calls him a fool or a great sinner; someone else says he is very strange. ॥2॥
Good or bad thoughts never enter his mind, and his love for Krishna’s feet does not waver even for a moment. ‘Soor’ says — those who remain untouched by joy and sorrow attain Giridhar (Shri Krishna) at that very moment. ॥3॥
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Hearing this, Emperor Akbar said, “If one could meet such a devotee who has these divine qualities, how wonderful that would be!” Tansen then said, “The one who has sung this kirtan lives in Braj, and his name is Surdas.”
Hearing this, a thought arose in the emperor’s mind — that somehow, by any means, he should meet Surdas. Later, the emperor traveled from Delhi to Agra. Then he told his messengers, “In Braj, Surdasji sings songs in praise of Shri Nathji. Find out exactly where he is and send me the news in Shri Mathura — but make sure that Surdas does not come to know about this.”
Then those messengers went to Shri Nathji’s temple and gathered information. There they heard that Surdasji had gone to Mathura. So those messengers went to Shri Mathura and quietly kept Surdas in their sight to know where he was sitting at that time.
Then those messengers went back and informed the emperor, saying, “Your Majesty! Surdasji is in Mathura.” Then Emperor Akbar sent four or five men to call Surdas.
Surdasji came before the emperor. The emperor showed him great respect and honor. After that, the emperor said to Surdasji, “O Surdasji! You have composed many songs in praise of Lord Vishnu. Please sing something for me.” Then Surdas sang this verse before Emperor Akbar. That verse was:
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राग बिलावल –
मनरे !तू करि माधौं सौं प्रीति। काम क्रोध मद लोभ मोह तू छांडि सकल विपरीति। भौरा भोगी बन अमेरे मोद न माने माप। सब कुसुमन क नीरस करे रे कमल बधावे आप ॥ १॥
सुनि परमित प्रिय-प्रेमकी रे चातक- चितवे वारि । धन आसा सब दुःख सहेरे अनत न जाचे द्वारि ॥ २॥
देखहू करनी कमलकी रे कीनो रविसों हेत। प्रान तजे प्रेम ना तजै रे सूक्यो सर ही समेत ॥३॥
दीपक पीर न जान ही रे पावक परे पतङ्ग। तन तो तिहि ज्वाला जरयो रे चित न भयो रस भंग ॥४॥
मीन वियोग न सहित सकेरे, नीर न पूछे बात। देखि जू तू ताकी गति रे रति न घटे तन जात ॥ ५॥
परन परेवा प्रेमकी रे चित ले चढत अकास । तहां चदि ताहि जू देखि हीरे भूपर लेत उसास ॥६॥
सुमिर सनेह कुरंग कौ रे श्रवननि राच्यो राग। धरि न सक्यो पग पिछमनो रे सरसन्मुख उर लाग ॥।७॥
देखि करनी जड नारिकी रे जरत प्रेत के संग। चिता न चित फीको भयो रे राची पियके संग ॥८॥
लोक वेद बरजे सबे रे नेनन देखे त्रास । चोर न जिय चोरी तजे रे सब तन सहत विनास ॥९॥
सब रस कौ रस प्रेम है रे विषई खेले सार। तन-मन-धन जोबन खस्यो रे तोऊ न माने हार।।१०॥
तें रतन पायो भलो रे जान्यो साधन साध । प्रेमकथा अनुदिन सुनी रें तोउ न उपनी लाज ॥११॥
सदा संगाती आपुनो रे जियके जीवन प्रान । सो विसरयो तू सहज ही रे हरि ईश्वर भगवान ॥१२॥
वेद पुरान सुमरे सबे रे सुरतरू सेवत जाहि। महा मोह अज्ञान में रे क्यों न सम्हारे ताहि ॥१३॥
खग मृग मीन पतंग लोरे मैं सोधे सब ठौर। जलथल जीव जिते किते रे कहों कहाँ लगि और ॥ १४॥
प्रभु पूरन पावन सखा रे प्राननहू के नाथ। परम दयाल कृपाल कृपानिधि जीवन जाक हाथ ॥ १५॥
गर्भवास अति नास में रे जहाँ न एको अंग। सुनि सठ तेरे प्रानपति रे तहाँ हु न छाँडयो संग॥।१६॥
दिन रात पोषत रहे रे जैसे चोली पान । वा दुःख तें तोहि काढि के रे गहे दीनो पयपान॥। १७॥
जिहि जड तें चेतन कियो रे रचि गुन तत्व निधान । चरन चिकर कर नख दिये रे नैन नासिका कान ॥१८॥
असन बसन बहु बिधि दिए रे औसर औसर आन । माता-पिता भैया मिले रे नइ रुचि नइ पहचान ॥१९॥
सजन कुटुम्ब परिकर बढयो रे सुतदारा धन धाम । महा मोह विषयी भयो रे चित्त आक काम ॥२०॥
खानपान परिधान में रे जोबन गयो सब बीत । ज्यों विट परतिय संग बस्यो रे भोर भये भयभीत ॥ २१॥
जैसे सुख ही धन बढ्यो रे तैसे तन हि अनंग। धूम बढ्यो लोचन खरयो रे सखा न सूयो संग ॥२२॥।
जब जान्यो सब जग मूओ रे बाढयो अयस अपार । बीच न काहू तब कियो रे जमदूतन दीनी मार ॥२३॥
को जाने के वार मूओरे ऐसो कुमति कुमीच । हरिसों हेत बिसारिके सुख चाहत है नीच ॥२४॥
जो पै जिय लज्जा नहीं रे कहा कहों सौ बार ।ऐको अंग ते न हरि भज्यो रे सुनि सठ 'सूर' गँमार ॥२५॥
Raag Bilawal –
O mind! Love Madhav (Shri Krishna). Give up lust, anger, pride, greed, and delusion — all these wrong tendencies. You are like a bumblebee wandering for pleasures — but you find no true joy. You make all flowers tasteless and ruin even the lotus you land upon. ॥1॥
Hearing of the boundless love of the beloved, the chatak bird longs only for rainwater. It endures every hardship and does not go to any other door for water. ॥2॥
See the nature of the lotus — it has love for the sun. It gives up its life but never gives up its love; it dries up along with the lake itself. ॥3॥
The moth knows not the pain of the flame; it flies straight into the fire. Its body burns in the blaze, yet its heart’s delight is not disturbed. ॥4॥
The fish cannot bear separation from water, nor can it ask water to stay; see its state — even when dying, its love does not lessen. ॥5॥
The bird caught in love soars into the sky with the heart of its mate; seeing her there, it sighs even as it descends to earth. ॥6॥
Remember the deer enchanted by love — its ears are filled with melody; it cannot turn back its steps and falls upon the hunter’s arrow. ॥7॥
See the foolish woman’s act — she burns herself on the pyre with her dead husband. Even in those flames her heart does not fade, for it is devoted to her beloved. ॥8॥
The world and the scriptures all forbid such acts, and eyes tremble to see them; yet the thief of hearts does not abandon the theft — though the body perishes. ॥9॥
Among all forms of taste, love is the truest essence; sensual pleasures are but playthings. Body, mind, wealth, and youth may all be lost, yet love does not yield. ॥10॥
You have found such a rare jewel — the true means and purpose of life. Though you hear daily the tales of divine love, still you feel no shame. ॥11॥
He who has ever been your own true companion — the very life of your soul — you have forgotten Him so easily, O heart! That Hari, that Lord, that God. ॥12॥
All the Vedas and Puranas remember Him; even the gods go to serve that wish-fulfilling tree (the Lord). Yet in great delusion and ignorance, why do you not remember Him? ॥13॥
Birds, beasts, fish, and moths — I have seen them all. All creatures of land and water — tell me, where else shall I look for an example? ॥14॥
The Lord, the all-perfect, pure friend, the protector of all lives — He, the most compassionate, merciful ocean of grace — life itself is in His hands. ॥15॥
In the womb, where there was no limb or form, still, O foolish one, your Lord of life did not abandon you even there. ॥16॥
Day and night He nourished you, as betel leaf encloses the nut. From that pain He drew you out and gave you milk to drink. ॥17॥
He made the inert conscious and filled you with the treasure of qualities and elements; He gave you feet, nails, eyes, nose, and ears. ॥18॥
He provided food, clothing, and countless comforts at every time; He gave you parents and brothers, yet you feel no gratitude, no recognition. ॥19॥
He increased your family and wealth — relatives, wife, children, and home — but you became entangled in great delusion and sensual desire. ॥20॥
In eating, dressing, and pleasures, your youth has passed away. Like one who sleeps beside a serpent, you now wake in fear at dawn. ॥21॥
As your wealth grew, your body weakened; your vision dimmed, your friends vanished from sight. ॥22॥
When you realized that the whole world was perishing, it was too late — vast darkness grew around you. There was no one in between, and the messengers of death struck you. ॥23॥
Who knows whose turn to die comes next? Such is your evil and foolish thinking. Forgetting love for Hari, you desire worldly pleasure, O wretched one. ॥24॥
If you feel no shame in your heart, what more can be said, a hundred times over? You have not worshiped Hari with even a single limb — listen, O fool, says Soor, you are truly ignorant. ॥25॥
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Bhav Prakash (Revealing the Sentiment): This verse is such that when one keeps it in remembrance, divine grace arises, and the mind attains true understanding. Detachment from the world develops, and the mind becomes absorbed in the lotus feet of Shri Bhagavan. Then, fear of bad company arises, and the heart is drawn toward the company of the virtuous. Attachment to the body and worldly things diminishes, and worldly desires are released. The love that one feels for Bhagavan is supernatural — it is beyond this world. Therefore, one’s devotion and affection toward Him increase.
Hearing this, the emperor became very pleased. Then, a thought arose in his mind — “Let me test Surdasji. If he truly takes refuge in Bhagavan, he will not sing in my praise.” Thinking thus, the emperor said to Surdas, “Shri Bhagavan has granted me this kingdom, and all the learned and noble people sing in my praise. I reward them with many riches and gifts. You too are a learned person, so sing something in my praise as well. Whatever your heart desires, you may ask for it, and it shall be granted.” Thus spoke the emperor. Then Surdas sang this verse:
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राग केदारो -
नाहिन रह्यो मन में ठौर। नन्दनन्दन अछत कैसे आनिए उर और ॥१॥
चलत चितवत दिवस जागत सुपन सोवत राति। हृदय तें वह मदन मूरति छिन न इत उत जाति ॥ २॥
कहत कथा अनेक उधो लाख लोभ दिखाय । कहा करों चित्त प्रेम पूरन घट न सिन्धु समाय ॥ ३॥
स्याम गात सरोज आनन ललित गति मृदु हास। 'सूर' ऐसे दरस को ये मरत लोचन प्यास ॥४॥
Raag Kedaro –
There is no place left in my mind for anything else. How can I bring anyone other than Nand’s son (Krishna) into my heart? ॥1॥
While walking or watching during the day, or dreaming and sleeping at night — that beautiful form of Madan (Krishna) never leaves my heart even for a moment. ॥2॥
Uddhav tells many stories and shows countless reasons, but what can I do? The love in my heart is overflowing — yet this vessel cannot contain the ocean of love. ॥3॥
Shyam’s dark body, lotus-like face, graceful movements, and gentle smile — ‘Soor’ says, my eyes are dying of thirst for such a vision. ॥4॥
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Hearing this verse, the emperor thought to himself, “Why would he sing my praise? If he desired any reward or wealth, he would praise me. But he is a devotee of the Supreme Lord — he will only sing the glories of God.” In that kirtan, in the last line, Surdasji had sung: “O Sur! These eyes die of thirst for such a divine vision.” Then the emperor said to Surdas, “Surdas! You do not have eyes — so how can they die of thirst? Why did you say this?”
Surdasji replied, “What do you know about this matter? These eyes are common to all, but who among them truly thirsts for the sight of the Lord? The eyes that thirst for the vision of Shri Bhagavan — those eyes always remain with Him. They constantly drink the nectar of His divine form and yet die every moment of longing. That is what I meant.”
Hearing this, Emperor Akbar said, “His eyes indeed belong to the Lord Himself. They see only God, and no one else.” Then the emperor desired to reward Surdas for his wisdom. He began offering him several villages and a great deal of wealth, but Surdas accepted nothing. Then Emperor Akbar said to Surdasji, “Baba Sahib! Please at least give me one command.” Surdasji replied, “From today onward, never again call me or try to meet me.”
Bhav Prakash (Revealing the Sentiment): Emperor Akbar was discerning and wise. Why so? Because he had become a mlechchha (non-Hindu) after falling from the path of yoga in a previous birth. In that former life, he had been a Brahmachari named Bālmukund. One day, he drank milk that had not been filtered, and a cow’s hair went into his stomach. Because of that offense, he was born as a mlechchha in this life. After that, Akbar bowed down to Surdas and took his leave.
Prasang 4 – Later, Soordas Came to the Door of Shrinathji
Later, the ruler of the land came to Agra and began to search for the verses (pads) of Soordas. He announced that whoever would bring the verses of Soordas would be given rupees and gold coins (mohurs). Those verses were written in Persian and read aloud. Out of greed for those coins, a scholar and poet named Kavishwar also composed verses pretending they were written by Soordas and brought them forward.
Then Emperor Akbar said to him, “These verses do not belong to Soordas. You are stealing verses for the sake of money.” The scholar Kavishwar replied, “How can you be sure that these are not the verses of Soordas? These are indeed Soordas’s own verses.”
Then the Emperor had one of Soordas’s genuine verses written down on his own paper. And the scholar Kavishwar made a copy of Soordas’s signature mark (seal) and brought it. The Emperor then placed both papers in water and said, “If God is true, then let justice be done in this matter.”
After saying this, both papers were placed in the water. The paper that had the verse forged by the scholar Kavishwar became soaked, while the paper that had Soordas’s genuine verse did not get wet at all.
Bhav Prakash (Revealing the Sentiment): In this way, those who have attained God through divine grace — their words and verses, when sung, can help others cross over the ocean of worldly existence. But those who, out of cleverness, sing worldly poems or compositions made by ordinary human minds will drown in this very ocean. Then all the scholars and poets felt ashamed, bowed their heads low, and went back to their homes. Thus, Soordasji was one of those divine souls who were supremely graced by Shri Acharyaji.
Prasang 5 – Soordas’s Seva of Kirtan for Shrinathji
So these Soordasji performed the seva (devotional service) of singing kirtans for Shrinathji for many years. From time to time, when Kumbhandasji and Paramananddasji came to the kirtan gathering, Soordasji would visit Shri Gokul for the darshan of Shri Navneetpriyaji.
One day, when Soordasji came to Shri Gokul, he sang many verses about the divine childhood pastimes (bal-leela) of the Lord. Hearing these, Shri Gusainji became very pleased. Then Shri Gusainji himself composed a cradle song (palna) in Sanskrit and taught it to Soordas. At that time, Shri Navneetpriyaji was seated in the cradle, and Soordas sang that cradle song composed by Shri Gusainji. The verse:
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राग रामकली -
प्रेङ्ग पर्यङ शयनं। चिर विरह- तापहरमतिरुचिरमीक्षणं प्रकटय प्रेमायनं ॥।ध्रु.॥ तनुतर द्विजपंक्तिमतिललितानि हसितानि तव वीक्ष्य गायकीनाम्। यदवधि परमेतदाशयासमभवञ्जीवितं तावकीनाम् ॥ १॥
तोकता वपुषि तव राजते दृशि तु मदमानिनीमानहरणम् । अग्रिमे वयसिकिमुभावि कामेऽपि निजगोपिका भावकरणम् ॥।२॥
ब्रजयुवति हृद्यकनकाचलानारोदुमुत्सुककं तव चरण-युगलम् । तत्तुमुहुन्नमनकाभ्यासमिव नाथ ! सपदि कुरुते मृदुल मृदुलम् ॥३॥
अधिगोरोचनातिलकमलकोगथित विविधमणिमुक्ताफलविरचितम्। भूषणं राजते मुग्धताऽमृतभरस्यंदि वदनेन्दुरसितम् ॥४॥
भूतटे मातृरचि- ताऽजनबिंदुरतिशयितशोभया दृग्दोषऽमपनयन् । स्मर धनुषि मधु पिवनलिराज इव राजते प्रणयिसुखमुपनयन् ॥५॥
वचनरचनोदारहाससहज- स्मितामृतचौराति भारमपनयनं । पालय सदाऽरमानस्मदीय श्रीविठ्ठले निजदास्यमुपनयन् ॥६॥
Raag Ramkali –
Spreading the couch of love, You lie down upon it. Your beautiful eyes remove the heat of long separation and reveal the very abode of divine love. (Refrain)
From the moment the melodious women saw Your exceedingly delicate row of teeth and most graceful smile, their life has remained completely dependent upon You. (1)
Your form shines, and within Your glance lies the power to humble the pride of all proud women. Even in Your youth, You manifest the pure loving mood of the Gopikas in Yourself. (2)
The pair of Your feet, O Lord, eagerly wishes to climb the golden mountains of the hearts of the young women of Braj. Thus, at every moment, they softly and gently move, as if practicing the act of bowing down. (3)
The ornaments on Your body — decorated with fine tilak made of bright yellow pigment, adorned with various jewels, pearls, and gems — shine resplendently. Your moon-like face radiates childlike sweetness, overflowing with the nectar of innocence. (4)
On Your forehead, the dot of black pigment made by Your mother glows with unmatched beauty, removing all defects of the eyes of the onlooker. You shine like the lord of bees, the god of love, seated upon his bow of sugarcane, bringing joy to Your beloveds. (5)
Your speech, noble in expression, Your natural laughter, and Your sweet smile remove the heavy sorrow of those who are devoted to You. O Shri Vitthala! Ever protect me and grant me the fortune of Your eternal sevakhood. (6)
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So Soordas sang this verse before Shri Navneetpriyaji. Afterward, following the theme of this verse, Soordasji composed and sang many more verses. The verse:
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राग रामकली - प्रेङ्ग पर्यङ गिरिधरन सोहे। प्रेम आनन्दभरी गोपिका कर धरि देति झोटा तहां काम को है ॥१॥
मदनमोहन हसत दन्त कान्ति हि लसत बजत नपुर मधुर रुणनकारी। भाल मसि बिन्दु केसर तिलक तहाँ लसे नैन अजन मनसि बान मारी ॥२॥
अलक राजत मुख ही भुज पसारत सुख ही हरत गोपाङ्गना मान तिहि समैं तहाँ। देत सुखसिंधु सब गोपिका मननकुं 'सूर' शोभा निरखि वारत तन मन जहां ॥३॥
Raag Ramkali –
On the swing (cradle) of love, Giridhar (Shri Krishna) shines beautifully. Filled with love and joy, the Gopikas hold the swing’s ropes and push Him gently. In that place, what power can desire (Kamdev) possibly have? (1)
Madan-Mohan (the Enchanter of Love) smiles — the brilliance of His teeth gleams; the sound of His anklets rings sweetly, creating a gentle melody. On His forehead shines a dot of black pigment and a kesar (saffron) tilak. His eyes, like arrows of collyrium (kajal), strike directly at the hearts of the onlookers. (2)
His curls shimmer upon His face; spreading His arms, He gives joy and removes the pride of the Gopis. At that very moment, He grants the ocean of bliss to the hearts of all the Gopikas. Seeing that radiant beauty of Giridhar, Surdas offers his entire body and mind. (3)
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So Soordasji sang this cradle kirtan. After that, he sang many verses describing the divine childhood pastimes (bal-leela). The verse:
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राग बिलावल-
देखि सखी एक अद्भुत रूप। एक अंबुज मधि देखियत बीस दधिसुत जूप ॥१॥
एक अवली दोय जलचर उभय अर्क अनूप। पञ्च वारिज ढिंग हि देखियत कहो कहा स्वरूप ॥२॥
सिसुगति मे भई सोभा करो कोऊ बिचार। 'सूर' श्रीगोपाल की छवि राखिए उर धार ॥३॥
Raag Bilawal –
Seeing, O friend, an amazing sight! In the middle of one lotus, twenty sons of the milkmaid (the cowherd women’s children) were seen seated together. (1)
In one row were two water creatures, and on both sides, the sun’s reflection shone wondrously. Five lotuses stood nearby — tell me, what form could this be? (2)
The child’s actions create such beauty — who can truly understand or describe them? Sur says — keep the image of Shri Gopal’s divine form firmly in your heart. (3)
सोभा आजु भली बनि आई। जलसुत उपर हंस बिराजत ता पर ईद्र-बधू दरसाई ॥१॥
दधिसूत लियो दियो दधि सुतको यह छबि देखि नन्द मुसिक्याई। नीरज सुत वाहन कौ भच्छन 'सूरस्याम' ले कीर चुगाई ॥२॥
Today, an extraordinary beauty has appeared! Upon the water’s son (the moonlight reflected on water) sits a swan, and upon that, the daughter of Indra (Sachi) is seen. (1)
The son of the milkmaid (Krishna) took and gave the son of the milkmaid (butter), seeing this charming sight, Nanda smiled. The son of the lotus (the sun) became the food of the vehicle of the lotus’s son (the swan), for Shyam (Krishna of Sur) fed grains to the bird. (2)
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So Soordasji sang such verses before Shri Navneetpriyaji. Then Shri Gusainji, Shri Giridharji, and the other children said, “The way we decorate Shri Navneetpriyaji, in exactly that same way Soordasji sings his kirtans. Therefore, Shri Navneetpriyaji has immense grace upon Soordasji.”
Prasang 6 – The Test of Soordasji’s Divine Insight
After that, Shri Gusainji himself went to the temple of Shrinathji. So Soordasji also thought about going to Shrinathji’s temple. Then Shri Giridharji and the other children said to him, “Soordasji, please stay here for two more days and sing kirtans for Shri Navneetpriyaji, and then you may go.” So Soordasji stayed in Shri Gokul.
Then Shri Giridharji, together with Shri Govindrayji, Shri Balakrishnaji, and Shri Gokulnathji — these three brothers said, “This Soordasji describes in his songs the exact kind of dress and ornaments that are used to adorn Shri Navneetpriyaji. So one day, let us perform an extraordinary and unique decoration and not inform Soordasji about it. Then we shall see what kind of kirtan he sings!”
Then Shri Giridharji said, “Soordasji is a Bhagavadiya (devoted to God). He experiences the bliss of the Divine Form (Swaroopanand) in his heart. Therefore, however you dress and adorn Shri Navneetpriyaji, Soordasji will describe that very same decoration in his verses. Thus, it is not right to test a devotee of God.”
Then the three children said to Shri Giridharji, “It is our heartfelt desire to do this, and there is no harm in it.” So Shri Giridharji said, “Those who adorn Shri Navneetpriyaji today shall do a truly wondrous decoration.”
After that, Shri Giridharji, along with the three boys, went to the temple of Shri Navneetpriyaji and began the seva (service) by bathing the Deity. Then they awakened Shri Navneetpriyaji and offered bhog (food offering). After that, they bathed and began the adornment. It was the month of Ashadh, and the weather was very hot. Therefore, they did not put any clothing on Shri Navneetpriyaji. They adorned Him only with pearls — two strings of pearls on His forehead, pearl armlets, pearl waist belt, pearl anklets, and all ornaments made of pearls. His tilak, nose-ornament, and earrings were there, but no clothing at all.
At that time, Soordasji was sitting in the Jagmohan (the outer hall of the temple). A realization arose within his heart. He thought to himself, “Today, Shri Navneetpriyaji has been adorned in a most wondrous way. Such a decoration I have never seen or even heard of before — only pearls are adorning Him, and there are no garments at all. Therefore, today I must sing a kirtan that matches this divine splendor.”
When the decoration was complete and the darshan opened, Shri Giridharji called Soordasji and said, “Soordasji! Have darshan and sing the kirtan.” Then Soordasji, in Raag Bilawal, sang this kirtan before Shri Navneetpriyaji. The verse:
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राग बिलावल -
देखे री हरि नंगमनंगा। जलसुत भूषन अंग बिराजत बसन हीन छबि उठि तरंगा ॥१॥।
अंग अंग प्रति अमित माधुरी निरखि लज्जित रति कोटि अनंगा। किलकत दधिसुत मुख लेपन करि 'सूर' हसत ब्रज युवतिन संगा ॥२॥
Raag Bilawal –
Behold, O friend, Hari (Krishna) is unclothed and radiant! The ornaments of water (pearls) shine upon His limbs, and though without garments, waves of beauty arise from His form. (1)
On every limb, endless sweetness is seen; witnessing this, countless Cupids and gods of love feel ashamed. Laughing playfully, the son of the milkmaid (Krishna) applies butter to His face — says Sur, amidst the joyous young women of Braj. (2)
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Hearing this, Shri Giridharji and all the other children became very pleased in their hearts. They then asked Soordas, “Soordasji! How did you sing this? Where did you get this idea?” Soordasji humbly replied, “Maharaj! Just as you performed such a wonderful and extraordinary adornment, in the same way I sang an equally wondrous kirtan.”
All the children, hearing this, became extremely happy with Soordasji. Thus, this Soordasji was a supremely blessed Bhagavadiya (devotee of God) who was the most favored recipient of Shri Acharyaji Mahaprabhu’s grace. Shri Thakurji constantly revealed His divine presence within Soordasji’s heart.
After that, Shri Giridharji took Soordasji along with him to the temple of Shrinathji. There, Shri Giridharji narrated the entire incident to Shri Gusainji — how the children had desired to adorn Shri Navneetpriyaji in a most extraordinary manner, and how Soordasji had sung a kirtan perfectly matching that adornment. Shri Giridharji said, “He has divine experience in his heart.”
Then Shri Gusainji said to Shri Giridharji, “What can be said about Soordasji! He is the very ship of the Pushtimarg. He experiences the divine pastimes of the Lord at all times, day and night. Such was Soordasji — a most graciously blessed Bhagavadiya of Shri Acharyaji.”
Prasang 7 – Shri Nathji Saves Surdas
There was a boy from Braj who lived with Surdasji. He used to do all the work for Surdasji. His name was Gopal. One day, Surdasji was sitting down to take Mahaprasad. He said to that Gopal, “Please fill water in my loti (small vessel).” Then Gopal, the Brajwasi boy, replied, “You are sitting to take Mahaprasad; I will fill the water right away.” Saying this, Gopal went to collect cow dung. There, he met two or four Vaishnavas and began talking with them. In that conversation, he completely forgot to bring water for Surdasji.
Meanwhile, Surdasji was sitting with Mahaprasad. A morsel got stuck in his throat. He moved his left hand here and there to look for the loti of water but could not find it. The morsel stuck in his throat and he could not speak. Surdas became very anxious. At that moment, Shri Nathji Himself came to Surdasji and placed His own small water vessel (jhari) before him. Surdasji drank the water from that jhari.
Then, the Brajwasi Gopal suddenly remembered that he had forgotten to fill water for Surdasji. He quickly ran back. By that time, Surdas had already finished taking Mahaprasad. When Gopal came, he said to Surdas, “Surdasji! You have finished taking Mahaprasad — from where did you drink water? I had gone to collect cow dung, and while talking with those Vaishnavas, I forgot. Now I have hurried back.”
Then Surdas said to Brajwasi, “Why did you keep the name ‘Gopal’? Gopal is only one — Shri Nathji Himself. Today, he saved my life. A morsel was stuck in my throat, and without water it could not come out. I was anxious, and just then a water vessel came into my hand. I drank water from it. I thought it must have been you who brought it. But now you say you were not here — so it must have been the temple’s Gopal (Shri Nathji). Look at the jhari and see what kind it is.”
Then Gopal, the Brajwasi, went to the place where Surdasji had taken Mahaprasad. When he looked, he saw that it was a golden jhari. He picked it up and brought it to Surdasji, saying, “This jhari belongs to the temple!” Then Surdas said to Brajwasi, “You have done a very wrong thing — you made Thakurji take so much trouble. For my sake, Thakurji Himself had to bring the jhari here! Now keep this jhari safely, and when Shri Gusainji (Vallabhacharya’s son) wakes up from rest, hand it over to him.” Gopal took the jhari, went to Shri Gusainji, offered prostrations, and placed it before him.
Shri Gusainji asked, “How did this jhari come into your hands? This jhari belongs to Shri Govardhan-dhari (Shri Nathji)!” Then Gopal explained everything humbly, saying, “Maharaj! This fault has occurred through me,” and he narrated the entire incident.
After hearing it, Shri Gusainji immediately went to bathe, had the jhari brought, wrapped it in a fresh cloth, and quickly went to the temple. There, he offered water to Shri Govardhan-dharan (Shri Nathji) and said, “Today, You have greatly protected Surdas. Other than You, what Vaishnav could offer such protection?” Then Shri Nathji said, “When the morsel got stuck in Surdas’s throat, he became anxious — and I, too, became anxious. So, I brought the jhari.”
Bhav Prakash (Revealing the Sentiment): What does this mean? When Surdas became anxious, I too became anxious. The one who belongs to Bhagavan is not different from Me — he is My very form.
Afterwards, when the temple doors were opened for the morning service (Utthapan), Surdasji came and had the darshan of Utthapan. After offering bhog to Shri Nathji, Shri Gusainji came to Surdas and said, “Today, Gopal has shown great mercy upon you.”
Surdasji replied, “Maharaj! All this is your grace. Otherwise, why would Shri Nathji know someone fallen like me? It is only through the command of Shri Acharyaji (Vallabhacharya) that He accepts me.” Then Shri Gusainji said, “You are truly a devotee of Bhagavan. Without being Bhagavadiya (belonging wholly to Bhagavan), how could such humility be possible?” Thus, Surdasji was a Bhagavadiya, the most blessed recipient of Shri Acharyaji’s grace.
Prasang 8 – The Greedy Merchant of Gopalpur
Below the temple of Shrinathji, there is a village called Gopalpur. In that village, there lived a merchant. He was so deeply attached to household affairs and greed that he never once went to have the darshan of Shrinathji, nor did he ever come under the refuge of Shri Gusainji. In Gopalpur, beneath the hill, the merchant had his shop. When he opened his shop, he would first call any Vaishnav who had gone up the hill to have the darshan of Shrinathji and was returning, and would ask him, “What kind of adornment does Shrinathji have today?” The Vaishnav would tell him, and in this way, the merchant would praise the beauty of Shrinathji’s darshan before all the Vaishnavs. He would say, “Look, how wonderful is today’s adornment of Shrinathji! How divine is His darshan!”
In this way, though he never himself went for darshan, he would speak beautifully about it before the Vaishnavs. To appear devout, he would wear a garland, put on a fine tilak and stamp (Vaishnav mark), and speak words of love for Shrinathji before them. The Vaishnavs, pleased by his behavior, would think him a true Vaishnav and buy goods from him directly. In this way, by pretending to be pious and winning their trust, the merchant deceived all the Vaishnavs and gathered much wealth — yet did not spend even a single coin.
He continued in this manner for sixty years. One day, the merchant said to Surdasji, “Surdasji! Today you must see how beautiful the adornment of Shrinathji is! And you never buy goods from my shop, nor do you ever come to my market. You are such a wise and noble Vaishnav — what is my fault that you never purchase from me? This shop is yours! I am but your sevak, a servant of you Vaishnavs. Please have mercy on me.”
Hearing the merchant’s sweet words, Surdasji thought to himself, “Look how beautifully this merchant speaks, yet above all, he deceives out of greed. I must now make him give up this deceit. He has never had the darshan of Shrinathji; I must make him do so, and also make him into a true Vaishnav.” With this thought, Surdas said to the merchant, “You have not had darshan even once in your whole life — I know this. And you are not a Vaishnav, that is why I do not come to your shop. Tell me truly, have you ever, even once, had the darshan of Shrinathji in your life?”
Hearing these words, the merchant became deeply distressed within himself. He said to Surdas, “Surdasji, please don’t say this before anyone else. The reason I don’t go for darshan is that if I leave my shop, the Vaishnavs who come to buy goods might go to someone else’s shop. If they start buying elsewhere, how will I eat? And there is no one here who can tell me when the doors for darshan open, so that I can quickly run and have darshan.”
Then Surdasji said to him, “If I come and inform you when the doors open, will you go then?” The merchant replied, “Yes, if you come and tell me, I will go. I have a great desire for darshan.” Then Surdasji said, “I will come at the time of Utthapan (when the Lord awakens).” Saying this, Surdasji left. Later, when the time of Utthapan came and the conch was sounded, Surdas came and told the merchant, “The conch has been blown; it is the time for darshan. Come now!”
The merchant replied, “At this time the villagers come to buy goods. When the doors for Bhog (offering) are opened, then please inform me.” Then Surdasji went up the hill, had the darshan of Shrinathji, and sang kirtan. Later, when it was time for the Bhog darshan, Surdasji came down from the hill and said to the merchant, “It is the time for darshan now; come!”
The merchant said, “Surdasji, right now the cows are about to come back. If I go to the temple, the cows will eat up all my grain. Please tell me when it’s time for the Shayan Aarti (night aarti); by then the cows will have gone back to their homes.”
Then Surdasji again went and had darshan at the time of Bhog, and also at Sandhya (evening). When it was time for Shayan Aarti, Surdas came to the merchant and said, “Come now, it is time for Shayan Aarti darshan.”
The merchant said, “Surdasji, you have worked very hard today, but now it is time to light the lamps. If we light lamps at this time, Goddess Lakshmi comes, but if the lamps are lit late, she will go away. And what if someone steals grain from my shop while I’m gone? So, I will go for darshan tomorrow morning, and then open my shop. Please come and inform me at the time of Mangala (early morning) darshan. You have already taken many rounds for me today.”
Then Surdasji went to the temple, had the darshan of Shrinathji, and later sang kirtans at the time of Shayan Aarti. When morning came, Surdasji bathed and went to the merchant saying, “It is time for Mangala darshan. Come now.”
The merchant replied, “Surdasji, I have just swept the shop and am arranging things. If I go now, customers might leave and I’ll lose the whole day’s business. Let me first open the shop, and then I will go for darshan at the time of Srinagar (adornment). Please come and tell me then.”
So Surdasji went and had Mangala Aarti darshan. Later, he returned at the time of Sringar. The merchant then said, “I haven’t yet made even the first sale of the day, and the cows are wandering around. But I will definitely go for Rajbhog darshan. You have gone through much trouble for me these days; you are truly devoted to Bhagwan.”
So Surdasji again went up the hill and had the darshan of Shrinathji during Sringar, singing kirtans. When it was time for Rajbhog Aarti, Surdas came to the merchant and said, “Now will you come?”
The merchant said, “How can I go now? The Vaishnavs who went for Rajbhog darshan will soon be coming down, and they all buy goods at this time. I am old — how will I climb up the hill and return quickly? And this is the main time for sales. Whatever I get, I get now. I’ll go for darshan at the time of Utthapan.”
In this way, Surdasji stayed with the merchant for three full days, but the merchant was so greedy that he did not go for darshan even once. On the fourth day, Surdasji bathed in the morning and went for Mangala darshan. Then he thought to himself, “Look, it has been three days, yet this merchant has not gone for darshan. Today, if he still does not go, I must frighten him a little and make him go for darshan.”
Thinking this, Surdas came to the merchant and said, “I have been coming here for three days, but you have still not gone for darshan. Today, you must come.” The merchant replied, “I will make my first sale and then go for Srinagar darshan.”
Then Surdas said, “Now I will tell all the Vaishnavs the truth about you — that this merchant is a liar, that he has never gone for Shrinathji’s darshan, and that he is not a Vaishnav at all. From now on, if anyone comes to buy from you, I will sing before them your deceit in dohas, chaupais, and pads, exposing your hypocrisy.” Saying this, Surdasji sang a pad in Raag Bhairav:
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राग भैरव -
आज काम काल्हि काम परसों काम करना । पहेले दिन बोहोत काम विमुख भए चरना ॥१॥
जागत काम सोवत काम काम ही में पचि मरना। छांडि काम सुमरि स्याम 'सूर' पकरि सरना ॥२॥।
Raag Bhairav –
Today work, tomorrow work, the day after tomorrow also work to be done. On the first day, too much work — thus one became turned away from the Lord’s feet. (1)
Awake — work, asleep — work, dying while being consumed only in work. Abandon work, remember Shyam, O Sur, and take refuge in His shelter. (2)
✿✿✿
Surdasji sang that pad to the merchant right then and there. Hearing it, the merchant became frightened within himself. Then he fell at the feet of Surdasji and pleaded, “Please do not sing any doha or poem about me, and do not tell anyone about what I have done. I will go with you right now.”
After that, the merchant went along with Surdasji. When the doors for Mangala darshan opened, Surdasji said to Shrinathji, “Maharaj! This merchant is a divine soul. Please, attract his mind and grant him deliverance. Why? Because he lives under Your very flag.” Shrinathji replied, “Just because he lives near Me, does that mean he knows Me? Only through the grace of My devotees does one attain Me.”
Bhav Prakash (Revealing the Sentiment): Why is this so? There are countless beings living in the Ganga and Yamuna — have they all attained liberation? Many beings such as flies, mosquitoes, and ants are also creations of the Lord — have they all become fulfilled? Only by being in the company of the devotees of the Lord does one become fulfilled. Only then can one attain the Lord. Through association with the devotees arises the feeling of sevak-bhav (servant-like devotion), and only then does divine grace descend.
After that, Shrinathji granted such a divine darshan to the merchant that his heart was completely captured by the Lord. When the Mangala darshan was over, the merchant fell at the feet of Surdasji and said humbly, “Maharaj! My entire life has been wasted in gathering wealth. I have much wealth — now please use it wherever you wish. And please make me a sevak of Shri Gusainji and turn me into a true Vaishnav.”
Then Surdasji said to the merchant, “Go bathe, and touch no one. Come and sit here.” By that time, Shri Gusainji had completed the adornment ceremony. Then Surdasji made a humble request to Shri Gusainji, saying, “Maharaj! Please take this merchant under Your refuge.” Shri Gusainji, with a smile on His divine face, said to Surdasji, “Surdasji! You have done a great deed in bringing this old tree to bloom after sixty years. Without you, this merchant would have lost this entire life in vain.”
After that, Shri Gusainji called the merchant, seated him before the image of Shrinathji, and performed the Brahma-Sambandh initiation for him. The merchant’s mind became pure. From that day onward, he began to have darshan daily with discipline and devotion. The merchant made generous offerings to Shri Gusainji. He provided clothes, ornaments, and supplies for Shrinathji and sponsored many decorations.
Then one day the merchant said to Surdasji, “Surdasji! By your grace I have received the darshan of Shri Govardhannathji and have become a Vaishnav. Now please bless me further — that in this very life, my acceptance may be granted by the Lord Himself, and that I may never again be troubled by the joys and sorrows of this world.” Then Surdasji composed and sang a pad to teach the merchant.
✿✿✿
राग बिलावल-
कृष्ण सुमिर तन पावन कीजे। जोलों जग सुपना सो जीजे ॥।१॥
अवधि उसास गिने सब तेरे । सो बीतत भय आवत नेरे ॥ २॥
जो यह सपनो नाहि बिचारे। कबहू न जनम विषय लगि हारे ॥३॥
गहे विवेक बीज ले बोवे । कबहून जठर अग्नि में सोवे ॥४॥
बार बार तोकों समुझावे। जो छिन जाय सो बोहोरि नहीं आवे ॥५॥
ठगिनी विषय ठगोरी लाई। घटिका घटत छिन ही छिन जाई ॥६॥
गिनत ही गिनत अवधि नियरानी। छांडि चल्यो निधि भई बिरानी ॥७॥
होत कहा अब के पछताने। तरुवर-पत्र न मिले पुराने ॥८॥
पवन उडे सो बहुरि न आवे। कर्ता और अनेक बनाये ॥९॥
जल थल पस पंछी सुकर क्रमि। मानुष तन पायो सब जुग अमि ॥१०॥
सो तन खोवे रति वित्त मनि । काच गह्यो बिसरी चिन्तामनि ॥११॥
कबहू नीके नाथ न गायो । एक मन दसहू दिस धायो ॥१२॥
मन हि मन माया अवगाहत। नायक भयो तिहि पुर चाहत ॥ १३॥
स्वर्ग रसातल भव रजधानी। तोऊ तृपत भयो न अभिमानी ॥ १४॥
ऐसे ही करत अवधि सब बीती ।गह्यो न झान रह्यो यह रीति ॥१५॥
कबहू सनन मिलि करत बडाई । कबहूक ललना ललित लजाई॥१६॥
कबहूक हय हाथी रथ आसन। कबहूक पलका सुखद सुवासन ॥।१७॥
कबहूक चवर छत्र सिर ढारे। कबहू सुभट पसुन चढि मारे ॥।१८॥
कबहूतोरन छत्र बनावे। कबहूमद गज जूथ लरावे ॥१९॥
जोबत द्वार दूती सब ठाढी। त्यो त्यो तृष्णा सतगुनी बाढी ॥।२०॥
दिव्य बसन फलफूल सुबासी । नव जोबन अबला सुखरासी॥।२१॥
द्वार कपाट सहस एक लागे। सुभट पहरुवा चहुँ दिस जागे ॥२२॥
रमनी रमत न रजनी जानी। माया मद पियो अभिमानी ॥। २३॥
सुत वित वनिता हेत लगायो। तब चेत्यो जब काल चेतायो ॥२४॥
झूठो नाटक सङ्ग न साथी । नोबत द्वार हय गज हाथी ॥२५॥
भूप छिनक न भयो भिखारी। क्यों हदै सूल न सहे बिकारी।।२६॥
भयो अनाथ सनाथ न बांध्यो । तिर्यक सूर-सरसन्मुख साध्यो ॥।२७॥
मनुष्य देह धरि कर्म कमायो। ते तिरछे दुःख द्वारे पायो ॥ २८॥
जिहिं तन काज जीव बध कीने। रसना-रस अमि षट-रस लीने ॥२९॥
सो तन छुटत प्रेत करि डारचो । प्रेत प्रेत कहि नगर निकारयो ॥ ३० ॥
हिंसा करि पालन करी जाकी । विष्टा करम भस्म भई ताकी ॥॥ ३१॥
भोग अष्ट अरू बीस भयानक । हरिपद बिमुख विषयरस पावक ॥३२॥
जागि जागि रे यहाँ को तेरो। माया सुपन कहत सब मेरो ॥३३॥
कृष्ण बिना तोहि कौन छुडावे। सो करुणामय बिरद बुलावे ॥ ३४॥
आन देव कौ नहीं भरोसो । बात खटरस लाख परोसो ॥।३५॥
जीवन गयो तृषित की नांई। मृग तृष्णा कबहू न अघाई ॥।३६॥
ऐसे आन देव सुखदायक । हरि बिनु कौन छुडावन लायक।। ३७॥
धर्मराज कहि सुनि कृतहारी। तू विषयन- रति सूरति बिसारी ॥।३८॥
गर्भ अगिन रक्षा जिहिं कीनी। सङ्कट मेटि अभयता दीनी ॥। ३९॥
हस्त चरन लोचन नासा मुख। रुधिर बूंदते लह्यो ऐसो सुख ॥।४०॥
सो सुख तू सपने नहीं जान्यो प्राननाथ कहि निकट न आन्यो ॥४१॥
कित ये सूल सहे अपराधी। निगम सिख एको नहीं साधी॥४२॥
कोटिन बार मनुष्य तन पायो । हरि-पथ छांड अपथ को धायो ॥४३॥
समय गए असमय पछितैये। मानुष जन्म बहुरि नहीं पैये ॥४४॥
सूझत स्वामी पीठ दे आगे। पुनि पुरुषारथ काहे लागे ॥४५॥
पारस पाइ जलधि में बोरे। पुनि गुन सुनत कपार हि फोरे ॥४६॥
चिंतामणि कोडी लगि दीनी । सुनि परमित करुणा अति कीनी ॥४७॥
पाइ कल्पतरु मूल खनावे । सो तरु पुनि कैसे सो पावे॥४८॥
मधु भाजन पूरन विधि दीनो । सो तू छांडि हलाहल कीनो ॥४९॥
कामधेनु तजि अज हि बिसाहे। गज-बल छांडि स्याल-बल चाहे ॥५०॥
यह नर देह स्याम बिनु खोई कपि कोतिक लों बांधि बिगोई ॥५१॥
काहे न करम कियो तू ऐसो। सुक सन सनक सनंदन जैसो॥५२॥
सुर नर मुनि असुर पुनि देवक । हरिपद भजि सब तेरे सेवक॥५३॥
परदक्षणा दे सीस नवावे । मनसिज तोइ न परसन पावे ॥।५४॥
जाकों भजत ऐसो सुख पैये। सुनि सठ सो कैसे बिसरैये ॥५५॥
अगनित पतित नाम – निस्तारी। जनम करम संताप निवारी ॥५६॥
निरभय होइ भक्ति निधि पाई। कबहू काल ब्याल नहीं खाई ॥५७॥
सर्वसु जीवन कृष्ण नाम पद । भवजल व्याधि उपाधि परम गद ॥।५८॥
श्रीभागवत परम हितकारी। द्वारे रटत हरि ´सूर' भिखारी॥५९॥
परम पतित सरनाई लीजे । पदरज दान अभयता दीजे ॥६०॥
Raag Bilawal –
Remember Krishna and make your body pure. Live in the world as if it were a dream. (1)
Every breath and sigh you take belongs to Him. As each passes, death draws nearer. (2)
Those who do not reflect upon this dream of life, forever lose themselves in worldly desires. (3)
Hold fast to wisdom, sow its seed; never let it be consumed in the fire of the stomach. (4)
Again and again I warn you: that moment which passes never returns. (5)
The deceiving senses have tricked you; moment by moment, life slips away. (6)
While counting time, your allotted span draws near; leaving all, your wealth becomes alien to you. (7)
Why repent now, when it is too late? The old leaves of a tree never return. (8)
The wind that blows away never comes back. The Creator has made countless others like you. (9)
Among water, land, beasts, and birds — in every birth — you obtained a human body, rare of all. (10)
Yet wasting that body for wealth and lust, you grasped glass and forgot the wish-fulfilling gem. (11)
Never once did you sing of the good Lord; your mind ran in ten directions. (12)
Your mind plunged deep into illusion, craving the glitter of this world. (13)
Whether heaven, underworld, or the royal palaces of earth — even there the proud are never satisfied. (14)
In this way your entire life passed, and you never gained understanding. (15)
Sometimes boasting in gatherings of the wise, sometimes lost in beauty and shame. (16)
Sometimes riding horses, elephants, and chariots; sometimes resting on soft cushions in luxury. (17)
Sometimes shaded by canopies and umbrellas; sometimes commanding soldiers in battle. (18)
Sometimes building arches and flags of triumph; sometimes leading maddened herds of elephants to war. (19)
Servants stood at your doorway, yet your craving only multiplied sevenfold. (20)
Clothed in divine garments, fruits, and perfumes; surrounded by youthful women and pleasures. (21)
Your doors were barred by a thousand gates; guards stood awake on every side. (22)
Lost in sensual delight, you knew not when the night passed — drunk on illusion and pride. (23)
Attached to sons, wealth, and wife — you awakened only when Death himself awakened you. (24)
All your plays and companions were false; the drums, the doors, the elephants, the horses — all vanished. (25)
The mighty king became a beggar in an instant; why then should the poor not endure pain? (26)
You became helpless, without refuge, unable even to tie your own cloth; your body turned away from the Lord. (27)
Having received a human body and performing deeds, you entered the crooked door of suffering. (28)
With that body, you nourished only sin — feeding the tongue on six tastes of pleasure. (29)
That body, once dead, is cast out and called a ghost; “ghost, ghost!” people cry as they drive it away from the city. (30)
The one you nourished with violence — its excrement turns to ashes. (31)
Those who reject the feet of Hari burn in the fire of worldly pleasures — eight and twenty fierce torments await them. (32)
Awake, awake! What is truly yours here? You call “mine” to this illusion and dream. (33)
Without Krishna, who will save you? He alone is known for His boundless compassion. (34)
Do not rely on other gods; their stories are mere talk, flavored with falsehood. (35)
Life has passed like that of a thirsty man — never quenched, chasing mirages. (36)
What other gods can give joy like Hari? Who but He can grant true deliverance? (37)
Dharma Raj will say, “You abandoned true devotion, lost in lust and pleasure.” (38)
He who protected you in the fire of the womb, who removed your fears and gave safety— (39)
He who gave you hands, feet, eyes, nose, and mouth — such joy you gained from each drop of blood. (40)
Yet you never even dreamt of that joy, never called your Beloved near. (41)
Now you suffer the pains of punishment; not one teaching of the scriptures did you follow. (42)
A million times you received a human body, yet you abandoned the path of Hari for the wrong road. (43)
When time is gone, you will repent in vain — the human birth will not be found again. (44)
You turned your back on your Lord — what use now of striving? (45)
You found the philosopher’s stone and threw it into the ocean, then broke your head hearing of its glory. (46)
You gave away the wish-fulfilling gem for a mere shell, yet the Lord showed you infinite mercy. (47)
You dug up the roots of the wish-giving tree you once found — how will you find it again? (48)
You abandoned the nectar-filled cup and drank poison instead. (49)
You left the divine cow Kamadhenu and worshiped an ordinary one; you forsook the elephant's strength and desired the jackal’s. (50)
Having lost this human body without Krishna, you bound your soul in endless births. (51)
Why did you not act like the sages Suk, Sanak, and Sanandan? (52)
Even gods, men, sages, demons, and celestials — all worship Hari’s feet as your servants. (53)
They circle Him and bow their heads; even Cupid cannot touch them. (54)
He whose devotion brings such joy — how can a fool ever forget Him? (55)
Countless fallen souls have been delivered by His Name, freed from the pain of birth and deeds. (56)
By devotion one becomes fearless and attains the treasure of Bhakti; even the serpent of death cannot bite him. (57)
All life, all wealth, rests in Krishna’s Name — it is the supreme cure for the disease of worldly existence. (58)
The Shrimad Bhagavatam is the highest giver of good; at its door cries Surdas, the beggar of Hari. (59)
O Supreme Lord! Take refuge in You I come — grant the gift of Your dust and freedom from fear. (60)
✿✿✿
Then that merchant developed firm and unwavering devotion. All worldly desires were removed from his heart. His devotion rose above even knowledge and renunciation. He became deeply attached to the lotus feet of Shrinathji and experienced the bliss of His true divine form. Immersed in divine joy, he was absorbed in spiritual ecstasy. Thus, through the association of Surdasji, even such a greedy merchant became fulfilled and liberated. Such was the divine nature of Surdasji — truly devoted to Bhagwan.
Bhav Prakash (Revealing the Sentiment): Why was this so? Because in his essence, the merchant was a divine soul. In the divine pastimes, he is one of Shri Lalitaji’s companions, and his name in that Leela is “Viraja.” By coming into the company of Surdasji, he experienced the divine Leela once again. Therefore, the company of the devotees of the Lord is the highest of all.
Prasang 9 – Surdasji’s Reverence for Visiting Vaishnavas
Once, from Shri Gokul, Paramanand and about ten to fifteen other Vaishnavas came to meet Surdasji and to have the darshan of Shri Govardhannathji. After they had attended the darshan of the Lord during the Aarti, they came to visit Surdasji. At that time, Surdasji offered great respect and honor to all the Vaishnavas and then sang kirtans.
✿✿✿
राग कान्हरो -
हरिजन संग छिनक जो होई । कोटि स्वर्गसुख कोटि मुक्तिसुख ता सम लहे न कोई ॥ १॥
पूरे भाग्य पुन्य सञ्चित फल कृष्ण कृपा व्ह जाके। 'सूरदास' हरिजन पदमहिमा कहेत भागवत ताके ॥।२॥
Rāga Kānharo –
Even a moment’s company with the servants of Hari — No one attains happiness equal to that of crores of heavens or crores of liberations. ॥1॥
Through complete fortune, the fruit of accumulated merits, and Krishna’s grace upon whom — ‘Soordas’ says, the Bhagavat itself describes the greatness of the feet of the servants of Hari. ॥2॥
राग कान्हरो -
प्रभु जन पर प्रसन्न जब होई । तब वैष्णवजन दर्शन पावे पाप रहे नहीं कोई ॥१॥
हरि – लीला आवेस होइ मन सकल बासना नासे। 'सूर यह निश्चै बिचार करि हरिस्वरूप जब भासे ॥२॥
Rāga Kānharo –
When the Lord becomes pleased with His devotees —
Then a Vaishnava attains their sight, and no sin remains. ॥1॥
When the mind is filled with the ecstasy of Hari’s play, all desires are destroyed.
‘Soor,’ considering this with certainty, says — when the divine form of Hari is perceived. ॥2॥
राग कान्हट –
हरि के जनकी अति ठकुराई। महाराज ऋषिराज देवमुनि देखत रहे लजाई ॥। १॥
दृढ़ विश्वास कियो सिंहासन ता पर बैठे भूप। हरि-जस बिमल छत्र सिर सोभित राजत परम अनूप ॥२॥
दृढ़ विश्वास राज ताहिको ताकौ लोग बडो उच्छाह। काम क्रोध मद मोह लोभ मिलि भये चोर ते साह॥३॥
हरि पद पडज पियो प्रेमरस ताहि के रंग राते। मंत्री ज्ञान औसर नही पावत कहत बात सङ्काते ॥४॥
अर्थ काम दोऊ रहे दुरि दुरि धर्म मोक्ष सिर नावे।विनय विवेक विचित्र पौरिया समय न कबहू पाये ॥५॥
अष्ट महासिद्धि द्वारे ठाढ़ी कर जोरे उरलीने। छडिदार वैराग्य विनोदी झिरकी बाहिर कीने ॥६॥
माया काल कछू नहीं व्यापे जो रस- रीति यह जाने । 'सूरदास' नर तन पाए गुरु प्रसाद पहिचाने ॥७॥
Rāga Kānhat –
The greatness of the servants of Hari is very high — Great kings, sages, and divine seers stand humbled seeing them. ॥1॥
Having firm faith, they sit upon the throne as sovereigns — The pure fame of Hari shines as a spotless royal umbrella above their head, radiant beyond compare. ॥2॥
The firm faith of that kingship fills people with great enthusiasm — Lust, anger, pride, delusion, and greed all become thieves turned noble. ॥3॥
They drink the nectar of love at the feet of Hari, immersed in its color — Ministers of knowledge find no occasion to speak, hesitant to utter a word. ॥4॥
Wealth and desire remain far away; even Dharma and Moksha bow their heads — Humility and wisdom are wondrous courtiers who never find leisure. ॥5॥
The eight great siddhis stand at the door with folded hands pressed to their hearts —
The gatekeepers of renunciation and joyous detachment have peeped outside. ॥6॥
Maya and Time cannot affect the one who knows this path of divine taste —
‘Soordas’ says: Having attained a human body, one recognizes it by the Guru’s grace. ॥7॥
राग हमीर –
जा दिन संत पाहुने आवत। तीरथ कोटि स्नान करन फल दरसन ही तें पावत ॥१॥
प्रफुल्लित वदन रहत निसदिन प्रति चरनकमल चित्त लावत । मनक्रमबचन और नर्हि जानत सुमिरत और सुमिरावत ॥|२॥
मिथ्यावाद उपाधि रहित व्ह बिमल बिमल जस गावत । ´सूरदास' प्रीति करि उनसों जो हरि सूरत करावत ॥३॥
Rāga Hamīr –
The day when saints come as guests — The fruit of bathing in crores of holy places is obtained just by their darshan (sight). ॥1॥
With cheerful face, they always remain, their hearts fixed upon the lotus feet —
They know nothing else in mind, action, or speech, remembering and making others remember Hari. ॥2॥
Free of falsehood and pretension, singing pure, pure praise — ‘Soordas,’ out of love, says: those who make others see the form of Hari. ॥3॥
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In this way, Surdasji sang many verses for the Vaishnavas. Then all the Vaishnavas became very pleased. After that, Surdasji said to those Vaishnavas, “Please show some kindness towards me and give me an instruction.” Then all the Vaishnavas said to Surdasji, “Please explain the nature of knowledge, yoga, the Supreme Truth, and the form of love and affection towards Shri Thakurji.” Then Surdasji sang this kirtan. That verse is as follows.
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राग बिहागरो –
जोग सो कोऊ नहीं हरि पाए। निज आज्ञा तप कियो बिधाता कबरसरास खिलाए ॥।१॥
जोग जुगति सङ्कर आराधत परमतत्व चित्त लाए। भुज धरि ग्रीव कबहि नन्दनन्दन हिल मिल कल सुर गाए ॥२॥
बगदावल महारिषि कबहु तून छाया न कराए। बरखत बरखत दुखी जानि नन्दनन्दन कब गिरिवर कर छाए॥३॥
अति तपपुञ्ज विप्र दुर्वासा दुर्वा तृन नित खाए। चक सुदर्शन तपत महामुनि कब मुख अनल समाए ॥४॥
बहुत तप कियो मार्कंडे मुनि आय सिन्धु भरमाये। सत कल्प बीतत भये तब हरि वरुन फांस मुकराये ॥५॥
भक्त बिरह कातर करुनामय वेद निरंतर गावे। को हे जोग सुनत यहाँ उधो 'सूर' स्याम मन भावे ॥६॥
Rāga Bihāgaro –
No one attains Hari by yoga. Even Brahmā performed penance by His own command, and the lotus sprang forth from the navel. ॥1॥
By yogic methods, Shankara worships, fixing his mind on the Supreme Truth.
But when the son of Nanda (Krishna) moves His arm or neck slightly, all the celestial beings sing joyfully. ॥2॥
When the great sage Bhagadvāla once did not make shade for You, Then, as You saw him suffering in rain upon rain, Nandanandan held up the Govardhan mountain to provide shade. ॥3॥
The very austere Brahmin Durvāsā, a heap of penance, always ate only the grass called durvā. But when the great sage was scorched by the discus Sudarshan, when did his mouth enter into fire? ॥4॥
The sage Markandeya performed great austerity and wandered over the ocean;
After the span of seven aeons had passed, then Hari released him from the noose of Varuṇa. ॥5॥
The Compassionate One, pained by the devotee’s separation, is ceaselessly sung by the Vedas. O Uddhav, what is this talk of yoga here? says ‘Soor’ — only Shyām pleases the heart. ॥6॥
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In this way, Surdasji sang many kirtans and explained them to the Vaishnavas. Then all the Vaishnavas became pleased and said, “Great divine grace of Bhagavan rests upon Surdasji.” After that, all the Vaishnavas took leave and went for the darshan of Shri Nathji. Then, after taking leave of Surdasji, they returned to Gokul. Thus, this Surdasji was a most highly favored and devoted sevak of Shri Acharyaji, deeply blessed by the grace of Bhagavan.
Prasang 10 – The Lord’s Wish to Call Surdasji
In this way, Surdasji served Bhagavan with great devotion for many days. Then he came to know that it was the Lord’s wish to call him.
Bhav Prakash (Revealing the Sentiment): Why so? Because this is the divine manner of the Lord — when He desires to manifest Himself on earth from Vaikunth, He first causes His devotees, who dwell in Vaikunth, to appear on earth. After that, the Supreme Lord Himself manifests and performs divine pastimes along with His devotees. When He withdraws His devotees from this world, He takes them back to Vaikunth, where He continues His pastimes with them.
Just as Nanda, Yashoda, the Gopis, the Gopas, Vasudev, Devaki, and the Yadavas — all these devotees were manifested first. Later, the Lord Himself appeared and performed His divine pastimes on the holy land. Then, after completing the worldly pastimes, He caused the Yadavas to disappear through the destruction by the pestles and completed His manifest play. However, He did not show the worldly disappearance of Shri Nandaraya, Shri Yashoda, and the Gopis.
In the same way, Shri Vallabhacharyaji and Shri Gusainji are manifestations of the Supreme Complete Purushottam (the Supreme Person). Therefore, the Vaishnavs connected to His divine pastimes were first manifested. Now, Shri Vallabhacharyaji has performed His disappearance pastime, and Shri Gusainji’s time to do so will come. But before that, He will first establish His divine devotees in the eternal pastimes. Therefore, the Lord does not show the worldly disappearance of His own divine devotees.
Just as He said to His uncle Harivanshji, “You should go to Gujarat,” and by sending him to Gujarat, He performed His disappearance as a pastime. In the same way, Shri Govardhannathji wished to call Surdasji into His eternal pastimes.
Then Surdasji thought in his mind, “I have made a resolve to compose one hundred and twenty-five thousand kirtans (devotional songs). Of these, one hundred thousand kirtans are already revealed. According to the Lord’s will, twenty-five thousand kirtans remain to be completed. After that, I shall leave this body and perform disappearance.”
Thus, Surdasji was reflecting in his mind. At that very moment, Shri Govardhannathji Himself manifested and appeared before him and said, “Surdasji! The desire you made in your mind to compose one hundred and twenty-five thousand kirtans has now been fulfilled. I Myself have completed the remaining twenty-five thousand kirtans. You may look at your collection of kirtans.”
Then Surdasji said to one Vaishnav, “Look at my book of kirtans.” So Vaishnav looked and found that between the kirtans of Surdasji, there was the signature “Sursyam.” Such kirtans were all divine pastimes — and there were indeed twenty-five thousand of them.
That Vaishnav said to Surdasji, “Till yesterday, there were no kirtans marked with ‘Sursyam,’ and today they are found throughout all the pastimes.” Then Surdasji offered full prostrations before Shrinathji and said, “Now my heart’s desire is fulfilled by Your grace. Please give me your command as to what I should do next.” Then Shri Govardhannathji said, “Now you come to My divine pastimes and experience the nectar of divine play.” Saying this, Shri Nathji disappeared.
Then Surdasji, offering full prostrations to Shri Govardhannathji, became very pleased in his mind. But the two Vaishnavs beside him were ordinary men; they did not know that Shri Thakurji Himself had come to Surdasji and had given him divine instruction. Why so? Because the form of Shri Thakurji can only be experienced by His divine devotees — not by anyone else.
Prasang 11 – Surdasji’s Departure to Parasoli
Then Surdasji, after thinking in his mind, went to Parasoli. There, Lord Krishna had performed the continuous Rasa Lila throughout one divine night, as described in the Ras Panchadhyayi of the Bhagavatam. It was there that the full moon, Udaraj Chandra, had manifested. That very place is known as Chandrasarovar — a wondrous and divine site.
Bhav Prakash (Revealing the Sentiment): These eight companions (Ashta Sakhās) are associated with the eight gateways of Shri Giriraj Govardhan. Each one presides over service at one gateway. All eight of them left their mortal bodies at these gateways and, assuming divine bodies, remain eternally engaged in service within the Lord’s pastimes.
(1) One gateway is above Govind Kund. Facing that, at Parasoli near Chandrasarovar, Surdasji is the chief sevak in service. (2) Above Apsara Kund is another gateway, where Chitswami is the chief sevak. (3) Above Surabhi Kund is a gateway, where Paramananddas serves as chief sevak. (4) Near the Kadamkhadi of Govindswami is a gateway, where Govindswami himself is the head sevak. (5) Near Rudra Kund is another gateway, where Chaturbhujdas serves as the chief sevak. (6) Facing Bilchhu is a path that leads to the Rasa Lila; there Krishna Das is the chief sevak of that service. (7) Near Mansi Ganga is a gateway, where Nanddas serves as chief sevak. (8) Facing Anyor village is another gateway; near it lies the village Jamunavat, where Kumbhandas serves as chief sevak.
Thus, within Shri Giriraj, there are eternal divine groves (Nikunjas) where the divine pastimes continuously take place. These eight Nikunjas have eight gateways, where the eight companions remain ever ready in loving service. Among them, Surdasji’s abode is Parasoli.
Then Surdasji offered full prostrations before the flag of Shri Govardhannathji and, facing it, lay down to rest. Yet, in his heart, he thought: “Shri Vallabhacharyaji and Shri Gusainji have showered immense grace upon me. They have allowed me to experience the divine pastimes of Shri Govardhannathji through this very body. If, at this time, Shri Gusainji would graciously appear and bless me with His darshan, my fortune would be immense. Shri Gusainji, whose name itself means ‘Ocean of Compassion,’ always fulfills the wishes of His devotees — surely He will fulfill mine.”
Thus thinking of Shri Gusainji’s divine form, Surdasji was meditating deeply. At that very time, Shri Gusainji Himself was adorning Shri Govardhannathji. That day, when Shri Gusainji did not see Surdasji sitting and singing in the Jagmohan Hall, He asked His sevaks, “Where is Surdasji?” Then one Vaishnav humbly said, “Maharaj! Surdasji, after having Shri Mangala Aarti’s darshan this morning, went to Parasoli. He remembered the Lord with all His sevaks and left.” Then Shri Gusainji understood that the Lord’s will had come to call Surdasji into His eternal pastimes. So He said, “Today Surdasji has gone to Parasoli.”
Then Shri Gusainji instructed all Vaishnavs with His own holy mouth: “The ship of the Path of Grace (Pushtimarg) is about to set sail. Whoever wishes to take something from it should do so now. Go there and see Surdasji. I shall come myself after the Rajbhog Aarti.” So all the Vaishnavs went to Surdasji.
Bhav Prakash (Revealing the Sentiment): Here, the word ‘ship’ (jahaj) means this — just as a merchant fills his ship with many valuable goods for trade, so also Surdasji’s heart was filled with countless divine treasures of spiritual value.
At that time, Surdasji, fixing his mind on the forms of Shri Gusainji and Shri Govardhannathji, ceased speaking. Then Shri Gusainji sent fifteen Brajwasis (inhabitants of Braj) to inquire, saying, “Come back and tell me the news of Surdasji by two o’clock.” Those Brajwasis went and, returning, told Shri Gusainji, “Maharaj! Now Surdasji is no longer speaking with anyone.” Thus, when the time for the Rajbhog Aarti arrived, Shri Gusainji completed the Rajbhog Aarti of Shri Govardhannathji and went Himself to Parasoli, where Surdasji was.
Along with Shri Gusainji came Ramdas, Kumbhandas, Govindswami, Chaturbhujdas, and other Vaishnavs. They all came before Surdasji and saw that he was unconscious, unaware of his body. Then Shri Gusainji took Surdasji’s hand and said, “Surdasji! How are you?” Immediately, Surdasji arose, offered full prostrations, and said, “Baba! You have come? I was waiting only for you. At this moment You have showered great mercy and given me Your darshan. Maharaj! I was meditating upon Your divine form only.” At that very time, Surdasji sang this kirtan in Raag Sarang.
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राग सारंग -
देखो देखो हरि जू कौ एक सुभाव। अति गम्भीर उदार उदधि प्रभु झानि-सिरोमनि राय॥१॥
राई जितनी सेवा कौ फल मानत मेरु समान। समझ दास अपराध सिंधु सम बूंद न एकौ मान ॥॥२॥
बदन प्रसन्न कमल पद सन्मुख देखत हो हरि जैसे। बिमुख भए कृपा या मुखकी जब देखो तब तैसे ॥३॥
भक्त विरह कातर करुनामय डोलत पाछे लागे। 'सूरदास'ऐसे प्रभुकों क्यों दीजे पीठ अभागे ॥४॥
Rāga Sārang –
Behold, behold the one nature of Shri Hari! Most deep, generous, and ocean-like in greatness — the Lord, the crest-jewel of kings. ॥1॥
He considers the fruit of service as great as Mount Meru, Even if that service is as small as a mustard seed; And He regards a servant’s sin as not even a single drop in the ocean. ॥2॥
When the Lord’s face is cheerful and one beholds His lotus feet before oneself,
Then such is His grace — And when one turns away, then accordingly He too appears so. ॥3॥
The Compassionate One, restless in the pain of the devotee’s separation, follows behind them. ‘Soordas’ says — how could anyone so unfortunate turn their back on such a Lord? ॥4॥
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This verse was sung by Surdasji before Shri Gusainji. Then Shri Gusainji Himself, with His own holy mouth, said, “In this way, Shri Thakurji Himself bestows the gift of humility upon His divine devotees — know this to be His complete grace. Surdasji is indeed the vessel of that nectar of humility.”
At that time, all the Vaishnavs were standing before Shri Gusainji. Among them, Chaturbhujdas said, “Surdasji is a supreme devotee of the Lord. He has composed hundreds of thousands of verses in praise of Shri Thakurji, yet he has not described the glory of Shri Acharyaji Mahaprabhu.”
Hearing this, Surdasji said, “I have described all glory as belonging to Shri Acharyaji alone. If I had seen anything separate, I would have spoken separately. But since you have asked me this, I will now tell you — know that all my kirtans are based on this very understanding.” Then follows the verse:
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(राग बिहाग | Raag Bihag)
भरोसो दुढ़ इन चरनन केरो। श्रीवल्लभ नख चन्द्र छटा बिनु सब जगमांझ अँधेरो॥
Have firm faith in the lotus feet of Shrimad Vallabhacharya and take refuge in them, for without the radiance of the moon-like nails of these divine feet, the entire world appears to be in darkness.
साधन और नाहीं या कलिमें जासों होत निवेरो।
In this Kaliyug, there is no other means by which a soul can cross over the ocean of worldly existence.
'सूर' कहा कहे द्विविध आंधरो बिना मोल को चेरो॥
Surdas says, “I have become blind in both ways i.e., worldly and spiritual, yet even so, I am your servant without price.”
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Bhav Prakash (Revealing the Sentiment): In this kirtan, Surdasji opened the feelings of his heart. The word “trust” here means the faith and firm confidence that a soul places in the refuge of the divine feet. For me, Surdas, my steadfast faith rests in the feet of Shri Acharyaji. The radiance of Shri Acharyaji’s toenails — those ten jewel-like nails of his divine lotus feet — without them, the entire three worlds appear as darkness. Therefore, know this trust to be firm and unwavering.
In this Kali Yuga, without the shelter of Shri Acharyaji’s feet, there is no other means to attain the fruit of true realization. How then could I describe anything as separate? If someone perceives a difference between Shri Govardhan-dhar (the Lord who lifted Govardhan) and Shri Acharyaji’s form, they are indeed blind. Just as one who sees a distinction between Shri Krishna and Swaminiji (Shri Radha) is ignorant, in the same way, Shri Govardhan-dhar and Shri Acharyaji are one. I am their sevak without price — what does “without price” mean? It means one who serves purely out of love alone.
As stated in the Ras Panchadhyayi, in the Gopi Gita of the Braj devotees, they say, “Ashulka Dasika” — a maidservant without price — meaning one whose devotion is beyond any material value. Why? Because one who worships the Lord with a desire for gain or reward is called a servant for a price; such devotion is not supreme. Therefore, desireless devotion (nishkama bhakti) is the highest. Such a devotee is called an “amolik das,” a priceless sevak. In such devotion, the Lord becomes bound by love.
As the Lord Himself says in the Panchadhyayi, “Your devotion is such that I cannot repay it. I shall remain forever indebted to you.” These are the signs of the priceless sevak. This is the spirit in which this verse was sung. What is this verse like? The sentiment of this kirtan encompasses all of Surdasji’s one hundred and twenty-five thousand compositions — all reflect the same essence.
Then Chaturbhujdas became pleased. Afterward, all the Vaishnavs and Shri Gusainji Himself said, “The heart of Surdas overflows with supremely divine feeling. Therefore, Shri Acharyaji Himself called Surdasji ‘Sagar’ — the ocean. Just as the sea is unfathomable, so too is the heart of Surdasji immeasurable.”
Then Chaturbhujdas said, “Surdasji! Who else but you can reveal such divine emotions? Now, please explain — in brief — the true form of Shri Acharyaji’s Path of Grace (Pushtimarg). How may one experience the essence of its divine nectar?” At that time, Surdasji sang this verse before all the Vaishnavs. The verse is as follows:
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राग सारंग -
भजि सखी भाव-भाविक देव । कोटि साधन करो कोऊ तोऊ न माने सेव ॥१॥
धुनकेतु कुमार मांग्यो कौन मारग रीति। पुरुषतें त्रिय भाव उपन्यो सबै उलटी रीत ॥।२॥
बसन भूषन पलटि पहेरे भाव सो संजोई। उलट मुद्रा दई अङ्कन बरन सूधे होई ॥३॥
वेद विधिको नेम नाहीं जहां प्रीतिकी पहिचानि । ब्रजबधूबस किये मोहन ´सूर' चतुर सुजान ॥४॥
Rāga Sārang –
O friend! Worship that Lord who is moved by pure feeling. Even if one performs crores of spiritual practices, still He does not accept service without true devotion. ॥1॥
The son of Dhundhuketu asked — “Which path and method is this?” From the masculine arose the feminine feeling — all the ways were reversed. ॥2॥
They changed their garments and ornaments, yet preserved the inner sentiment. They reversed the attitude (mudrā), and by that mark, the color became pure. ॥3॥
There are no rules of the Vedas or prescribed observances where the recognition of love exists. The Enchanter of Braj’s maidens has acted thus — says ‘Soor,’ the clever and wise one. ॥4॥
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Bhav Prakash (Revealing the Sentiment): In this verse, Surdasji revealed that one who worships the Lord with the feelings of the Gopis attains the truest form of devotion. Those who are devoted to Shri Govardhan-dhar should worship Him by adopting the emotional state of the Gopis — as the Gopis did, in the mood of a companion (sakhi-bhav). In the divine grove pastimes (kunja-lila), only the sakhis have the right to serve; therefore, here, the word “sakhi” is used.
Even if one performs millions of Vedic rituals, they are not considered true service. For example, the sixteen thousand daughters of Agnikumar — the sage known as “Dhumraketu” — their sons, sixteen thousand rishis, once became enchanted by the form of Lord Ramachandra in the Dandakaranya forest and said to Him, “O Lord, play with us.”
Then Shri Ramachandra replied, “In Braj, you shall take birth as women, and then your heart’s desire will be fulfilled.” Hence, women have no right in the Vedic ritualistic path, but in the divine pastimes of the Supreme Purushottam, the feminine (receptive, loving) emotion holds the highest place. This path of devotion is opposite to that of the Vedas.
Just as in the Ras Panchadhyayi, the devotees of Braj wear their ornaments and garments in the reverse manner — the world may call them “mad,” yet in divine love, they are the highest. Similarly, in recitation, reversed syllables purify the body with their true sound — in that way, what the ignorant of this world call reversed or strange is in truth supreme in divine play.
When one forgets worldly illusion (prapanch) and becomes absorbed in divine love, that is true prema (pure love). In the primary devotional sentiment, there are no rules of Vedic injunctions. Such love alone binds Shri Thakurji, as the Gopis bound the Lord with their affection.
Who is Shri Thakurji? He who enchants all beings — and yet, though He conquers everyone, no one can conquer Him. He is the crown jewel of all cleverness, yet He Himself becomes bound by love. Forgetting all else, He becomes controlled only by that love. This is the devotion of the Path of Grace (Pushtimarg) and its true form — such is what Surdasji declared.
Then Chaturbhujdas and all the Vaishnavs praised Surdasji, saying, “Blessed, blessed is he! Great is the Lord’s grace upon him.” After that, Surdasji remained silent. Then Shri Gusainji Himself asked Surdasji, “Surdasji! Now, at this moment, where is your mind engaged?” At that very moment, Surdasji sang another verse. The verse is as follows:
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राग सारंग -
बलि बलि हकुँवरि राधिका नन्दसुवन जासों रति मानी। वे अतिचतुर तुम चतुर - सिरोमनी प्रीति करी कैसे रहे छानी ॥१॥
वे जो धरत तन कनकपीत पट सो तो सब तेरी गति ठानी । तें पुनि स्याम सहज यह सोभा अंबर मिस अपने उर आनी ॥ २॥
पुलकित अङ्ग अबही व्हे आयो निरखि सुभग निज देह सयानी। 'सूर' सुजान सखी के बूझे प्रेम प्रकास भयो विहँसानी ॥३॥
Rāga Sārang –
Blessed, blessed is the princess Rādhikā, with whom the son of Nanda has accepted love.
He is supremely clever, and You are the crest-jewel of cleverness — how has love remained hidden between You two? ॥1॥
She who wears garments of golden-yellow hue — that is all Your own style assumed.
And again, Shyām’s natural beauty has brought that same splendor of the sky into His own heart. ॥2॥
The body became thrilled with horripilation immediately upon beholding His own lovely form reflected. ‘Soor,’ the wise one, says — the sakhī, understanding this revelation of love, smiled gently. ॥3॥
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After that, he sang another verse as follows:
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राग बिहागरो -
खञ्जन नैन रूप रस माते। अतिसे चारू चपल अनियारे पल पिंजरा न समाते। चलि-चलि जात निकट श्रवननके उलट फिरत ताटक फंदाते। 'सूरदास' अजन गुन अटके नाँतर अब उडि जाते ॥
Rāga Bihāgaro –
The wagtail-like eyes, intoxicated with the nectar of beauty — So exceedingly lovely, restless, and radiant, they do not stay even for a moment in the cage.
Moving and moving, they come near the ears, then turn back, entangled in the snare of the locks of hair. ‘Soordas’ says — the bird of the eyes, caught within beauty’s qualities, now flies away within. ॥
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That verse was sung by Surdasji. Afterward, Surdasji meditated upon the divine forms of the Divine Couple and, leaving his mortal body, attained entry into the eternal divine pastimes.
Then Shri Gusainji Himself proceeded to Gopalpur. After that, all the Vaishnavs together performed the cremation of Surdasji’s body. Thereafter, all the Vaishnavs came before Shri Gusainji.
Bhav Prakash (Revealing the Sentiment): Surdasji was known by four names. Shri Acharyaji Himself called him “Sur.” Just as a warrior (sur) in battle never turns his back but always advances forward, in the same way, the devotion of Surdasji kept increasing day by day. Therefore, Shri Acharyaji called him “Sur.”
Shri Gusainji called him “Surdas,” because his feeling of being a sevak (servant of God) never diminished. The more his spiritual realization grew, the greater his humility became. Surdasji was never touched by pride or arrogance. Hence, the name “Surdas” was given to him.
His third name was “Surajdas.” Because Surdasji composed seven thousand verses describing the divine sentiments of Shri Swaminiji (Shri Radha), revealing the most profound emotions, Shri Swaminiji Herself said, “He is Suraj.” Just as the sun illuminates the world, Surdasji revealed divine brilliance through his compositions. Therefore, Shri Swaminiji named him “Surajdas.” From then on, Surdasji signed many of his kirtans with the mark “Suraj.”
The fourth name was “Sursyam.” Shri Govardhannathji Himself gave Surdasji twenty-five thousand kirtans and placed within them the seal “Sursyam.” Thus, the four divine names — “Sur,” “Surdas,” “Surajdas,” and “Sursyam” — were revealed for him. All four are found as seals in his kirtans.
Surdasji always remained absorbed in mental (manasi) seva — service performed in deep meditation. Therefore, Shri Acharyaji did not assign him any physical service (external deity worship). Why? Because Surdasji’s inner, meditative seva bore its own fruits of divine realization. He was perpetually immersed in the nectar of divine pastimes.
The supreme teaching of Surdasji’s life is this: there is no greater treasure than humility (dainyata), and no virtue higher than helping others. For the sake of even one merchant, Surdasji exerted great effort — yet by bringing him to acceptance, he saved and uplifted his soul.
Therefore, Shri Acharyaji, Shri Gusainji, and all the Vaishnavs were deeply pleased with Surdasji. Whoever came to Surdasji with questions, he lovingly explained to them the principles of the Path of Grace and directed their minds toward the Lord.
Thus, a divine soul like Surdasji, a beloved of the Lord, is exceedingly rare even among millions. Surdasji was such a gracious recipient of the mercy of Shri Acharyaji Mahaprabhu. Hence, the story of Surdasji is endless — it can only be told up to this point.