Shri Raas Granth : Prakaran 5 : Verse 24 – 31
श्री रास ग्रन्थ : प्रकरण ५ : चौपाई २४ – ३१
धिक धिक पडो रे आ संसारने, कां न उठे रे अगिन ।
व्रह तामस रे भेलां थयां, त्यारे अंगडां थयां रे पतन ॥२४॥
Dhik dhik pado re aa sansaarne, kan na uthe re agin |
Vrah taamas re bhela thaya, tyaare angda thayaa re patan ||24||
Satvik natured sakhis said, damn this world! Why hasn’t it burned yet! In the hearts of the gopis the anguish of separation for Shri Krishna and anger towards the family members both these feelings had occurred at the same time. And so they sacrificed their bodies.
वास्नाओ वहियो रे अति वेगमां, वार न लगी रे लगार ।
वस्त खरी रे केम रहे वाला विना, तेणे साथ समो कीधो सिणगार ॥२५॥
Vaasnao vahiyo re ati vegma, vaar na lagi re lagaar |
Vast khari re kem rahe Vala vina, tene sath samo kidho singaar ||25||
In this way the souls of the satvik sakhis left their bodies and they reached Vrindavan at an intense speed. This did not cause delay even for a second. Truly how could the Brahmasrishtis live without Shri Krishna? These satvik natured sakhis, reached to the raas mandal originated from the Yogmaya and started adorning themselves along with the rajas and the tamas sakhis.
व्रज वधु कुमारकाओनी, कही नहीं सुकजीए विगत ।
ते केम संसे राखुं मारा साथने, तेनी करी दऊं जुजवी जुगत ॥२६॥
Vraj vadhu kumarkaoni, kahi nahi Sukjiye vigat |
Te kem sanse raakhu mara sathne, teni kari dau jujvi jugat ||26||
Sukdevji has not described the brides of Vraj (Kumarikas). Why should I let the doubt remain in the minds of the Sundarsath? Hence I shall describe the Brahmasrishtis and the Kumarikas separately.
जेटली नाहती कारतिक कुमारिका, ए वास्ना नहीं उतपन ।
एनी लज्या लोपावी हरीने वस्तर, तेसुं कीधो वायदो वचन ॥२७॥
Jetli naahti kartik kumaarika, ae vaasna nahi utpan |
Aeni lajya lopavi harine vastar, tesu kidho vaaydo vachan ||27||
All the kumarikas who were having a Kartik bath were not Brahmvasnas (Brahmasrishtis). Shri Krishna disrobed them, stole their shyness and promised to play in the eternal Raas leela with them.
ज सखी हुती कुमारका, घर नहीं तेहनां अंग ।
सनेह बल दया लीधी धणीतणी, ते मलीने भली साथने रंग ॥२८॥
Je sakhi huti kumarka, ghar nahi tehna ang |
Saneh bal daya lidhi Dhanitani, te maline bhali sathne rang ||28||
The souls of these kumarikas were not in Akshardhaam (The abode of Akshar Brahm). Only because of the intense love towards Shri Krishna, they obtained the grace (of Shri Krishna). So in the Raas leela they entered into the bodies of Brahmasrishtis, thus all their wishes got fulfilled.
साथ दोडे रे घणवे आकलो, मननी ना पहोंती हाम ।
जोगमाया सामी आवी जुगतसुं, सिणगार कीधो एणे ठाम ॥२९॥
Sath daude re ghanve aaklo, mann-ni na pahoti haam |
Jogmaaya saammi aavi jugatsu, singaar kidho aene tham ||29||
Eagerly the Brahmasrishtis had come running. Only through this body their wish of playing Raas had got fulfilled. On reaching Raas Mandal Yogmaya came in front of them and with a strategy it uniquely adorned the Brahmasrishtis.
सुणोजी साथ कहे इन्द्रावती, जोगमायानो जुओ विचार ।
ए केणी पेरे हुं वरणवुं, मारा साथ तणो सिणगार ॥३०॥
Sunoji sath kahe Indravati, jogmayano juo vichaar |
Ae keni pere hu varanvu, maara sath tano singaar ||30||
In the form of Indravati Mahamati says, O Brahmasrishtis! Listen. Carefully look at the new (divine) universe of Yogmaya. How can I describe the divine adornment of the Sath done through the Yogmaya?
वचन धणीतणां में सांभल्यां, मारा गजा सारुं रे प्रमाण ।
एक स्यामाजीने वरणवुं, बीजो साथ सकल एणी पेरे जाण ॥३१॥
Vachan Dhanitana me saambhalya, mara gajaa saaru re pramaan |
Ek Syamajine varanvu, bijo sath sakal aeni pere jaan ||31||
I have grasped the divine words of Shri Devchandraji according to my intellect. Firstly I am describing the supernatural adornment of Shri Shyamaji. Construe the adornment of all the Brahmasrishtis also in the similar manner.
Shri Raas Granth : Prakaran 6 : Verse 1 – 2
श्री रास ग्रन्थ : प्रकरण ६ : चौपाई १ – २
श्री ठकुराणीजीनो सिणगार
The adornment of Shri Thakuraniji
अखंड सरूपनी अस्थिर आकारे, सोभा कहुं घणवे करीने सनेह ।
जोई जोई वचन आणुं कै ऊंचा, पण ना आवे वाणी मांहे तेह ।
सोभा सिणगार स्यामाजीनो निरखूंजी ॥१॥
Akhand saroopni asthir aakaare, sobha kahu ghanve karine saneh |
Joi joi vachan aanu kai uncha, pan na aave vaani mahe teh |
Sobha singaar Syamajino nirkhunji ||1||
Mahamati in the form of Indravati says, I am through this temporal body (earthly body made with the five elements) fondly describing the indestructible / eternal form’s (swaroop) beauty of Shri Shyama Maharani. For this I want to use the perfectly chosen words. Even then that divinity cannot be described in words. I see the divine form and the adornment of Shri Shyamaji with my inner vision.
ए सोभा ना आवे वाणी मांहे, पण साथ माटे कहेवाणी ।
ए लीला साथना रुदेमां रमाडवा, तो में सबदमां आणी ॥२॥
Ae sobha na aave vaani mahe, pan sath mate kahevani |
Ae leela sathna roodema ramadva, to me sabadma aani ||2||
The divine glory of Shri Shyamaji cannot be accommodated in the description of words, though it’s description is necessary for the Brahmasrishtis. Only to put this leela and the divine form in the hearts of Sundarsath I have made an effort to describe it through the medium of words.