Radhe Radhe ! When we see Hema Malini or hear her talk, what is the first thing that comes to our mind ? A liberated emancipated self-independent ideal Indian woman.

Here let me tell you that Hema Malini comes from a Vaishnav family, and she is an intiated practicing Goudiya Vaishnav (follower of Lord Chaitanya). Here we see her playing the role of Meera, the supreme Vaishnavi……and yes, do you know any woman more liberated than Meera ? Well, not just Meera, but even your ordinary illiterate non-earning Vaishnavi-next-door is the epitome of brave, free-thinking, self-independent, decision making woman, who can put all westerners/modernized versions to shame. They never let their head, heart, or body be ruled by male notions. Ohh they care the least !! They are feminists in the true sense of the word.

Now, why have i chosen this topic of “Vaishnavis” ? It is because today Sanatan Dharma is much maligned. It has been ruined by the petty politics of selfish power monger Kings and priests alike. They were like termites. Whatever was remaining of the great banyan tree, was further destroyed by the Muslim invasion. And lastly the wily and the most wicked of the lot – the British – uprooted this magnificent civilization. However, today, if we want to know the ORIGINAL Sanatan Dharma, the thinking of those great sages, our society, then we can get a glimpse by studying the Vaishnavas, the entire community , even in present times, maintaining by and large the Vedic standards. Although i do agree, that this community too is nowadays showing some adulteration. Hence, my humble attempt at showcasing the women in Vaishnavism in order to enlighten us about the glorious position of women in Vedic ages.

(to be contd………….)

        कहकर जसोदा सजाये,

चमकीले लट               काले घन-घट,

        संवारकर वेणी बनाये ।

कितने दिनों की आस             आज बुझाये मैया प्यास

               हाथों से राधा को सजाये,

पहिनाये नवीन वसन            और कीमती भुषण,

               प्यारी को पुचकारती जाये ।

ऐसो मांग का सिन्दूर             कि उदित सूरज के गुरूर        

तोड़कर करे चूर चूर ।           

तिलक पे अलक[1]                  ललाट पे झलक

               पलक में ध्यान करे दूर[2] ।

जोगी-मुनि-जन                   के मोहित करे मन

               जब लट बलखाये,

तपस्वियों की क्या बात          कामदेव को दे मात

               उनके नख की छटाएँ ।  

नयन युगल         में सजाया काजल,

               पोंछा सुन्दर मुख,

भौंहों की रंगीली          भंगिम छबीली,

               मन्मथ को दें दुख ।

नासा के उपर              सुन्दर बेसर

               साँसों के संग डोले,

पुरुष-रतन                  को कर दे ख़तम

               उन की जान से खेले ।

कान के कान-फूल         हैं अमोल-अतुल

               जिसकी छटा रवि को घटाये,

दीवाना परवाना          हुआ अनंग मस्ताना[3]

               चरणों में लोट्पोट खाये ।

चन्दन-चर्चित              परम पुनीत

               पीन-पयोधर[4] जोड़

कञ्चुकी कसकर           उनको ढंक कर

               खींच दिया डोर ।

प्रवाल प्रबल[5]              आलोकित झलमल[6]

               बीच में काली मोती,

हेम हीरे मणि              इसपे है बूनी

               कञ्चुकी बिखेरे ज्योति ।

माँ यशोमती                              है प्यार की मूर्ति

               राई को लिया गोद में,

ये सब भुषण                              करके जतन

               पहिनाया उनके गले में ।

हृदय पे हीर-हार                 लागे अति मनोहर

               उसपे पदक[7] का साज,

देख कर दिनकर[8]          किरणों को समेटकर

               घर लौटे वह निलाज[9] ।

राम[10] काम शाला[11]             शंख शशिकला[12]

               शोभे बाहों पर ।

रतन कंगन                         बजे कनकन झनकन

               देखे काम चमककर ।

गाढ़े तार का साज                जैसे गति कामराज

               बाहों में पहिनाये,

उंगलियों पर अंगूठी              हैं ऐसी अनूठी

               काम का गुरूर कुचलाये ।

मेघ के गर्व                         को करे खर्व

सुन्दर नीला वास,

किंकिणी की आवाज़             जैसे मधुर साज़

बोले नट्खट भाष ।

मंजीर पैंजन                करके जतन

               पग में पहिनाये शेखर,

जसोदा-रोहिनी                   उल्लसित अपनी

               धनी को हसीन सजाकर  ।

आवत रे मधुमंगल की टोली,

देख सखागण बजाये ताली ।

चलते ही चरण पड़े तीन बंक[1],

पग कलंकित कालिन्दी-पंक[2] ।

बोलते ही मुख पर करे कितने भंग[3],

नाचे ज़ोर से और बजावत अंग ।

भोजन-सर्वस्व, नहीं प्रतिबन्ध[4],

हर रोज़ सुबह लगाये द्वन्द्व[5] ।

मिष्ठान पक्वान लोभी बावला-चित्त,

इनके लिये गिरवी रखे यज्ञोपवीत[6] ।

कभी न देखा ऐसा छलिया,

प्यार से देवे दस गालियां ।

गोविन्द दास करे गुन-गान,

द्विज-पग पे लाख प्रणाम[7] ।

कुवलय[1]-नील-रत्न[2]-दलितांजन[3]

मेघ-पुंज जैसे वर्ण सुछन्दा,

कुंचित केश पे सजे मोर-पंख

अलका-वलित[4] ललितानन[5] चन्दा ।

आवत रे श्याम नव-नागर

भाविनी-भाव-विभावित-अन्तर[6]

दिन-रात नहीं जाने और ।

मधुर-अधर में हास अति मनोहर,

उसपर सुमधुर मुरली विराज ।

भौं-विभंगिम[7] कुटील निरीक्षण,

कुलवती दीवानी[8], दूर भये लाज ।

गजपति-भांति गमन अति मन्थर[9],

मणी-मंजीर बजे रुनझुनिया,

देख कर सैकड़ों मन्मथ मूर्छाये,

गोविन्द दास कहे धन्य धनिया[10] ।

राग मायुर

कमल-कुसुम सुकोमल कान्ति,

सर पे मोर-पंख की पंक्ति ।

आकूल अलि[1]-कुल बकुल की माला,

चन्दन चांद-चर्चित भाला[2] ।

मदन मोहन मूर्ति कान्ह[3],

देख उन्माद हुये युवती-प्राण ।

भौं-विभंगिम[4] दे हिचकोले,

उन्नत नासा पे मुक्ता डोले ।

बंकिम ग्रीवा, मीठा बोले,

कंचन-कुंडल गाल पे डोले ।

मणिमय आभूषण अंग पे विराजे,

पीत निचोल[5] उस पर सजे ।

अरुण-चरण पे मणि-मंजीर सोहे,

गोविन्द दास को और[6] न भाये ।

राग सिन्धुड़ा

अंजन-गंजन[1]       जग-जन-रंजन[2]

जलद-पुंज जैसे वर्ण,

तरुण-अरुण-स्थल-       कमल-दल-अरुण[3]

मंजीर-रंजित-चरण ।

देखो सखी नागर-राज करे विराज,

सुधा-रस टपके,      हास विकसित,

रूप ऐसा कि चांद को आये लाज ।

इन्दीवर-वर-        गर्व-विमोचन[4],

लोचन मन्मथ-फन्दा,

भौं-भुजग-पाश[5] से        बंध लिया कुलवती,

मनमोहन चेहरा-चन्दा ।

भ्रमर भटके        जानू तक लटके,

केलि-कदम्ब की माला[6],

गोविन्द-दास-चित्त       विहारे नित नित,

ऐसी मूर्ति रसाला ।

My dearest sisters and brothers,  it fills me with utmost pain to see that Bharatvarsha has today hit rock bottom with the December 16 incident. Why is it so sad? Don’t such incients occur in other parts of the world ? More gruesome, that too where children are the victims ? Yet, this is the saddest. Do you know why ? Because, as my western friend explained – we consider India the cradle of spiritualism, the “Mother” land, the Holiest of Holy Places. How sad ! Why have we denigrated to this low level today ? It is due to the fact that we have forgotten the Vedas, the sayings of the ancient sages – the sages whose DNA all of us carry – all Indians, to whichever religion we may belong today. None of us can deny that we are the proud inheritors of the most ancient, purest, loftiest, deepest wisdom – the Vedas.

We think that Sanatan Dharma – the Eternal Religion of humankind – confers a lower status on women. And it is this thinking that makes men justify their disrespect for women. Women also think that when the Dharma itself is conferring such low treatment to them, then they should also bear everything silently. In fact, we wrongly think that the ability to bear torture and insult proves that we are the great “Indian women”. However, my dear friends, it is not so. The Vedas, that are the chief source and foundation of Sanatan Dharma, accord the highest importance to women. Please hear the Vedas talking !

1. Girls should train themselves to become complete scholars and youthful through Brahmcharya and then enter married life.

Atharva 11.5.18

This means that education is compulsory for women to the extent that they should become “scholars”. And they should acquire this before entering marriage. This also indicates that the Vedas want that we should have educated wives and mothers.

2. Atharva 14.1.6

Parents should gift their daughter intellectuality and power of knowledge when she leaves for husband’s home. They should give her a dowry of knowledge.

Please note – “dowry of knowledge”.

3. Atharva 14.1.20 – Oh wife! Give us discourse of knowledge!

It means that it is worthy of a man to seek knowledge from his wife.

4. Atharva 7.46.3

O woman ! You are the protector of children, you have definite knowledge, you are worth thousands of prayers and impress all directions, O woman, you accept prosperity. O wife of deserving husband, teach your husband to enhance wealth.

5.Atharva 7.47.1

Oh woman! You are the keeper of knowledge of all types of actions (karma).

6. Atharva 7.47.2

Oh woman! You know everything. Please provide us strength of prosperity and wealth.

This indicates that woman is the first teacher for a child. All family is dependent on her. He family members acknowledge this and consider her as the strength-giver.

7. Atharva 7.48.2

Oh woman! Please provide us with wealth through your intellect.

This means that woman is naturally intelligent. In Bhagavad Geeta also,  our Beloved Lord Krishna has stated that buddhi or intelligence is a feminine quality and He Himself is intelligence.   But what sort of intelligence – bad or good ? Atharva Ved answers.

8. Atharva 14.1.64

Oh woman! Utilize your Vedic intellect in all directions of our home!

This means that it is necessary for women to have Vedic intellect, the intelligence to steer the family and society on the path of Dharma, righteousness, not use her intelligence for the down fall of the society and her own.

9. Atharva 2:36:5

Oh bride! Step into the boat of prosperity and take your husband beyond the ocean of worldy troubles into realms of success.

This signifies that man should consider woman not only as the captain in spiritual life, abut also in material progress. She should be made capable of attain the  highest spiritual and material prosperity.

Woman alone can grant her husband  total security. The entire family looks up at her. See this verse -

10. Atharva 1.14.3

Oh groom! This bride will protect your entire family

11. Atharva 2.36.3

May this bride become the queen of the house of her husband and enlighten all.

12. Atharva 11.1.17

These women are pure, sacred and yajniya (as respected as yajna); they provide us with subjects, animals and food. This indicates that when the society worships woman, they gain wealth, animals that help in enhancing the economy and food is never scarce.

13. Atharva 12.1.25

Oh motherland! Give us that aura which is present in girls !

This signifies that girls have a certain aura of purity, divinity, holiness – and men are praying that they too should become holy and pure like them, so that they also gain such aura.

14. Atharva 12.2.31

Ensure that these women never weep out of sorrow. Keep them free from all diseases and give them ornaments and jewels to wear.

15. Atharva 14.1.20

Dear wife! Become the queen and manager of everyone in the family of your husband.

16. Atharva 14.1.50

Dear wife! I am holding your hand for prosperity.

17. Atharva 14.1.61

Dear bride! You shall bring bliss to all and direct our homes towards our purpose of living.

18. Atharva 14.2.71

Dear wife! I am knowledgeable and you are also knowledgeable. If I am Samved then you are Rigved.

19. Atharva 14.2.74

This bride is illuminating. She has conquered everyone’s hearts!

20. Atharva 7.38.4 and 12.3.52

Women should take part in the legislative chambers and put their views on forefront.

Now let us see what Rig Ved, the oldest Ved has to say.

1. Rig 10.85.7
   Parents should gift their daughter intellectuality and power of knowledge when she leaves for husband’s home. They should give her a dowry of knowledge.
2. It is so sad that even today there are states that do not give a share of the father’s property to the married daughter. Yet, see that Rig Ved protects our right to parental property.

Rig 3.31.1
The right is equal in the fathers property for both son and daughter.

1. 3. Rig 10.159
   A women speaks after waking up in morning, “My destiny is as glorious as the rising sun. I am the flag of my home and society. I am also their head. I can give impressive discourses. My sons conquer enemies. My daughter illuminates the whole world. I myself am winner of enemies. My husband has infinite glory. I have made those sacrifices which make a king successful. I have also been successful. I have destroyed my enemies.”
   4. Rig ved 1.164.41
   One ved, two ved, or four ved along with ayurved, dhanurved, gandharved, aarthved etc in addition with education, kalp, grammar, nirukt, astrology, meters i.e the six vedaang should be attained by the clear-minded woman, which is equivalent to the crystal-clear water and spread this diversified knowledge among the people.
   5. Rig ved 10.85.46
   Like wise in so many other mantras a woman has been presented to play an essential role in family and as wife. Similarly she has been given the lead stage in society works, in governmental organizations, and for ruling the nation is also mentioned in Vedas.

Pandit Sripad Satvalekar’s “Simple Translation of Rigveda (Rigved ka subodh bhashya)” gives the following statements :

1. Women have to be courageous.  Pgs 122, 128.
2. Women have to be expert in various work.Pg 122.
3. Women should gain name and fame. Pg 123.
4. Women should learn to ride and drive vehicles. Pg. 123
5.  Women must acquire talents. Pg. 123.
6. Women should acquire wealth and think about development. Pg.125.
7. Women should be intelligent and scholarly. Pg.126.
8. Women should protect the society and the world by entering the Armed Forces. Pg.134. 136.
9. Women ahould become enlightened. Pg. 137.

10. Women should bring about economical prosperity, enhancement in food and development. Pgs. 141, 146.

 
Now let us come to Yajur Ved.

1. Yajur 20.9
   “There are equal rights for men and women to get appointed as ruler.”

The ones who say that women are not capable of administration are actually fooling us. The Vedas do not say this at all. In fact it says just the opposite. If a woman has the necessary educational and leadership qualities, which the Vedas DO allow her to acquire, she can surely become a ruler. For eg. Indira Gandhi, the Prime Minister of India defeated Pakistan badly in the 1971 war. Her contribution to the Freedom Struggle on Bangladesh was extraordinary. Golda Meir of Osrael defeated Egyt, Syria and Jordan within 6 days of a war. In 1982, UK defeated Argentina in the Battle of Falkland Islands  under the leadership of Margaret Thacher. In fact Yajur Ved even goes on to state that –

1. Yajur 16.44 – “There should me a women army. Let the women be encouraged to participate in war.”
2. Yajur ved 10.26 – In this mantra it is enforced that the wife of ruler should give education of politics to the others. Likewise the king do justice for the people, the queen should also justify her role.

 The Vedas are very clear that woman is the foundation of the human society. The Vedas state that if you want to destroy a nation and her culture, then do not allow her women to gain education. Destroy her self-dignity  and then see her bring up her children with demonic qualities. After this no one can stop the destruction and down fall of that society / nation. ( Exactly what the Muslim Taliban  have done to Afghanistan and Pakistan, and wish to do to India also. By not respecting our women, we are helping them only.)  

After 1000 years of slavery, wee have forgotten the Vedas and their real message. We are now using woman as a commodity. No advertisement is possible without “using” a woman. We merely want to objectify her body. Woman too has given in to the market-policy and is using her body for material gain. Our society today is plagued with pre-marital and extra-marital physical relations. We are so foolish ! We are ignoring the Vedas, the foundation of man’s natural tendency, or Dharma. We are stopping women from gaining the knowledge of shastras ! How much more self-destructive can we get ?

Nowhere in the Vedas it is written that women cannot conduct poojas and yagnas. Here, we must also note that yajna does not mean fire-sacrifice alone, but any good holy sacred project.

Rigveda 1.146.3: The Yajamaan (performer of Yajna) and his wife are two cows and the fire of Yajna is the calf.
Rigveda 1.72.5: Scholars perform Yajna with their wives and achieve bliss.
Rigveda 2.6.5: If mother and sister perform Yajna together, that brings bliss.
Rigveda 7.1.6: The young woman approaches the fire with Havi.
Atharvaveda 3.28.6: O wife, you have entered the world of Yajna.
Atharvaveda 3.30.6: All the members of family should perform Yajna.
Atharvaveda 14.2.18: O woman, you should perform Yajna in Grihastha Ashram.
Atharvaveda 14.2.25: O woman, perform Yajna with bliss.

My dear friends, please see what the Vedas say about Womens’ Education :

1. Rigveda 6.44.18: The government should ensure that all boys and girls get good education, follow Brahmacharya and strengthen the society.

1. Yajurveda 10.7: Government should put special efforts to make all women into scholars.

1. Rigveda 3.1.23: Smart people should ensure that all boys and girls become scholars.

1. Rigveda 2.41.16: All girls should receive education from scholarly women.

1. Yajurveda 11.36: Parents should ensure good education of children – boys and girls – and then send them to scholars for a long period so that their enlighten the families and nation like sun.

1. Rigveda 1.152.6: The way mother nourishes her children with milk, scholars should nourish girls and boys with knowledge.

1. Yajurveda 6.14: Teachers should ensure that they inculcate noble qualities in their students (girls and boys) through dissemination of knowledge of Vedas.

1. Rigveda 2.41.17: All scholars should instruct their scholarly wives to educate all girls.

1. Yajurveda 34.40: The way dawn brings happiness among human beings, scholarly woman should bring happiness by educating girls.

10.Yajurveda 20.85: Scholarly woman should ensure that she educates other women and makes them also scholars.

11. Rigveda 1.117.24: Teachers should ensure that they train boys and girls with highest levels of noble values and educate them and then return them to their respective parents.

12.Rigveda 1.164.41: The woman who masters and teaches all the Vedas brings bliss in entire society.

13.Rigveda 7.40.7: Scholarly woman that possess noble qualities should educate all women and bring happiness everywhere.

We must remember that an educated and learned woman can change the course of history, like Madame Marie Curie, who discovered Radium. Just listen to what the Vedas  have to say –

1. Yajurveda 20.84: The scholarly woman purifies our lives with her intellect. Through her actions, she purifies our actions. Through her knowledge and action, she promotes virtue and efficient management of society.
2. Yajurveda 20.85: Scholarly woman inspires us towards knowledge. She promotes conduct of noble acts in society.
3. Yajurveda 20.86: Scholarly woman rushes an exhilaration within us that comes only through knowledge. She enlightens our knowledge, applications and actions.
4. Rigveda 1.164.49: O scholarly woman, your knowledge provides us peace and bliss. You lead us to inculcate noble virtues. You provide us prosperity through your knowledge. May we obey your inspiration that you provide as a mother. A scholarly woman is mother of entire society.
5. Rigveda 2.41.16: O provider of great knowledge, O my mother through the nourishment of knowledge that you have provided, our life is scattered without you. Please provide us direction.
6. Rigveda 2.41.17: A scholarly woman, the entire life of society depends upon you. You provide us the right knowledge. May you bring knowledge to all segments of society.
7. Rigveda 6.49.7: O scholarly woman, you purify our character. You have noble characteristics. You conduct noble actions. You have noble habits. We bow to your greatness that provides bliss to all.
8. Rigveda 6.61.2: O scholarly woman, the way a river breaks away mightiest of hills and rocks, the scholarly woman destroys myths and hypes through her intellect alone. May we bow to women through our polite words and noble actions.
9. Rigveda 6.61.3: O scholarly woman, destroy the evil inside us through your knowledge and character. Gift us with knowledge of Vedas. O performer of noble actions, you provide us stream of knowledge in same manner as a river provides stream of water.

10.Rigveda 7.96.3: O scholarly noble woman brings only happiness in society. She makes us knowledgeable and alert. She guides us like the mantras in Yajna and teaches us use of everything in world.

11.Rigveda 10.17.7: Those who desire the society to become noble and powerful, they respect woman and please her. Those who desire virtues respect woman and please her. Those who respect woman obtain bliss, knowledge and happiness.

12.Atharvaveda 7.57.1: Whenever I am hurt by meanness of world or misunderstanding with others, a scholarly woman heals my wounds. (Because women possess the soft skills and emotional intelligence that is not naturally and easily available to men.)

My heartfelt prayer to my Beloved Lord God is – may woman gain the position that she is worthy of, the position that You have already conferred upon her, may all men respect her, and above all, may she herself respect her body, mind and soul  to bring about material and spiritual progress to humankind.

जन्म से मैंने,       गौर-गर्व में बिताया,

फिर कैसे जिऊं इतना दुख सहकर ?

उर बिना सेज का,       स्पर्श ना जानूं[1],

सो तन अब लोटे ज़मीन पर ।

वदन-मण्डल,       चांद झिलमिल,

सो अति सुन्दर चेहरा,

लगता है ऐसे,      राहू के डर से,

चांद है भूमि पे गिरा ।

पद-उंगली से ,      ज़मीन पर लिखूं,

हो गई मैं पागल,

श्रावन की वर्षा जैसे,      निर्झर झरे,

दिल हुआ विकल[2] ।

कभी तो मुख से,        फेन निकले,

घन घन बहे निःश्वास,

गौर हरि से मैं,     पुनः मिलाऊंगा,

निश्चय किया माधव दास[3] ।

(प्रियाजी कहती हैं)

गौर-गर्व[1] में हाय,        जीवन बिताया,

अब वे हुये निर्मम[2],

अपनों के वचन,     गरल सम लागे,

गृह हुआ अग्नि सम[3] ।

याद कर उनका मुख,     दिल फटा जाये,

शूल चूभे वक्ष में,

गौरांग बिना,       दिवस ने बीते,

नींद न आये रात में ।

चैन न पाऊं,        ज़मीन पर लोटूं,

पवन-अनल[4] जलाये अंग,

सखि ! क्या करूं,        किससे भेजूं सम्वाद,

क्या, मिलेगा उनका संग ?

व्यथित जन[5],       समझाये अनुक्षण,

“धीरज धरो दिल में,”

सतत यही गुण[6],        करूं अवलम्बन,

वज्र गिरे माधव के सर पे[7] ।

ठाकुर लोचन दास ने “श्री चैतन्य मंगल” में श्री गौर-गोविन्द की नित्य-लीला का सम्भोग लीलारंग इस तरह से वर्णन किया है –

शयन मन्दिर में सो रहे हैं नागर,

विष्णूप्रिया गयीं ताम्बूल थाली लेकर ।

“आओ आओ” प्रभु ने कहा हंसकर,

बहुत प्यार करे गोद में उठाकर ।

विष्णुप्रिया ने प्रभु-अंग पे चन्दन लगाया,

अगुरु कस्तूरी गन्ध से तिलक रचाया ।

दिव्य मालती-माला से सजाया गौर-अंग,

श्रीमुख में ताम्बूल दिया करके नाना रंग[1] ।

फिर महाप्रभु, वे तो रसिक-शिरोमणि,

विष्णुप्रिया को सजाये नागर चुड़ामणि ।

दीर्घ केश, काम की चंवर जैसे उज्ज्वल,

जूड़ा बांधकर दिया मालती के माल ।

चन्द्रकला ने जैसे मेघ को बांध लिया है,

उगल रही या निगल, समझ न सकूं मैं ।

सुन्दर ललाट पे रचा सिन्दूर बिन्दु,

दिवाकर की गोद में खेल रही इन्दु ।

रचा चन्दन बिन्दु, सिन्दूर के चारों ओर,

सूरज देखने को जैसे चांद आये हैं दौड़कर ।

खंजन नयन मे दिया उज्ज्वल अंजन,

भौंहों को बनाया काम का कमान ।

अगुरु कस्तूरी किया कुच पर लेपन,

उसपर दिया दिव्य कंचुकी-आवरण ।

फिर अंग पे सजाया विविध अलंकार,

ताम्बूल हंसी से नागर खुश हुये अपार ।

त्रैलोक्य-मोहिनी रूप निहार रहे वदन,

खुशामदी करके ले अधरों का चुम्बन ।

क्षण में भुजलता[2] से किया आलिंगन ऐसे,

गजेन्द्र ने कमलिनी को गोद में उठाया जैसे ।

विविध रस बिखेरे विनोद-नागर,

औरों की क्या बात, काम का भी अगोचर[3] ।

सुमेरु की गोद में बिजली का प्रकाश[4],

मदन मोहित देखकर यह रति-विलास ।

हृदय पर धरे, न छूने दें शय्या से,

करवट न बदले, दोनों लिपटे एक दूसरे से ।

दिल पे दिल, मुख पे मुख, रजनी बिताये,

रस-क्लान्ति में चूर, दोनों सुख-निद्रा जाये ।

तथा राग

राधारानी को शरमाते देखकर चम्पकलता का दिल भर आया, और वह जमकर उनकी तरफदारी करने लगी । उसने कन्हैयाजु को डांट दिया ।

कान्हा, यह तेरी कैसी है रीत ?

तेरी बातों में आकर प्यारी बेच दिया तन,

अब तू कहता है विपरीत !

पति से मिलाने का बहाना बनाकर,

बगीचे में प्यारी को लाया,

नलिनी-सुकोमल दुलारी-सुनागरी,

अकेली पाकर सताया !

( ललिता से -)

धनी सती-शिरोमणी, नव-कुल-कामिनी,

पर-पति सपने में न जाने,

यह नव-यौवन, अमूल्य रत्न-धन,

दूसरे के हाथ में सौंपा तूने ?[1]

( फिर श्यामसुन्दर से – )

तेरे रस में रसवती,छोड़ निजपति,

न करे भय गुरुजन से !

चम्पक लता की वाणी इतनी मधुर

बलराम-दिल सींचे अमृत से ।

तथा राग

प्राणप्यारी राधारानी के प्रति श्यामसुन्दर की कपटता भरी शिकायतें सुनकर चित्रा सखी को बड़ा मज़ा आया । उसने कन्हैया जी की बातों पर अपनी तरफ से व्यंग्य-रस का रंग चढ़ाया । उसने कहा – “हां, हां, सच ही तो है ! सखी ! यह तूने क्या कर दिया ! तूने अपने कठोर देह से इतने कोमल श्याम-अंग को इस तरह की हा्नि पहुंचायी !!”

दलित-नलिन-सम[1] मलिन वदन-छवि[2]

होंठ किये खण्ड-विखण्ड[3],

मिटा दिया उज्वल चन्दन-काजल,

पीस डाला मरकत-गण्ड[4] ।

शिरीष-कुसुम सम श्याम-अंग,

 और अति कठोर तेरा तन,

 ऐ सखी ! पर्वत समान कुच से,

तूने किया हृदय-चक्र मर्दन !

नील-कमल सम कोमल वक्ष-स्थल,

फाड़ा नख-शर से, पहुंचायी हानि,

व्यथा के मारे मूंद ली लोचन,

फिर भी बोले प्रेम की बानी[5] !

मन्मथ-भूपती-भय[6] नहीं तूझे,

सखियों का सम्मान किया चूर !

चित्रा-वचन सुन धनी लजाए,

देख बलराम हुआ सुख-विभोर ।

तथा राग

ललिता ने इतनी बड़ी तोहमत लगाई है कि किसी भी सज्जन के लिये चुप रहना नामुमकिन है । कन्हैया जी इसका करारा जवाब देते हैं । वे कहते हैं – मैं बिल्कुल निर्दोष हूं ! ललिते, क्या तुम जानती हो तुम्हारी इस तथा कथित भोली भाली सखी ने मेरे साथ क्या सुलूक किया है ? तो सुनो………

पहले तो अधर में है लाली लगाती,

जिससे मदन-शर[1] छोड़ जर्जर[2] करती ।

नख में है इतनी शक्ति,

वक्ष फाड़ दिल को मरोड़ती ।

कंगन हैं या खड्ग कटीले,

उस पर अधर-स्पर्श ज़हरीले ।

पूरे तन को घायल किया,

जबरदस्ती मुझ को लिया ।

सुन सहचरी, तेरी सखी नहीं भोली,

मुझे फंसा कर देती है गाली !

रस-औषध देकर मुझे है तपाती,

बाद में मुझे ही बदनाम करती !

भुज-बन्धन[3] से किया दिल को पीड़न

कुच-पर्वत[4] से फिर किया मर्दन[5] ।

अरे, इसकी रति अति दुर्भर[6],

घायल किया सारा कलेवर ।

मैं ही जानूं रजनी कैसे बिताई,

अब सुबह को थोड़ी नींद आई ।

मुझे मूर्छित देख कर भी न आयी दया,

उस कठोर-हृदय ने जाने न दिया ।

सरल मुझे पाकर, की जोरा जोरी,

मन्मथ-अभिलाषा[7] की है पूरी ।

ऐसा कह कर राधा-वल्लभ,

चेहरे पर रखाकर-पल्लव[8] ।

ऐसी मधुर-वाणी पे बलराम,

निछावर करे अपने पराण[9] ।

राग रामकेलि

सखियों को देख कमल-मुखी,

शरमाकर आधा मुख ढंकई,

अलक्षित[1] कमल-दृग-अंचल[2] से

हरि-मुख-चन्द्र निहारई ।

माधवी लता के घर में,

बैठे रसवती और रसराज,

कुसुम-केलि-शय्या[3] पे दोनों विराजे,

चारों तरफ रंगिनी-समाज[4] ।

गोरी के वदन-विधु[5] देखकर,

श्याम हुए आनन्द-मगन,

बार बार पीत-वसन से पोंछ दे[6]

निर्झर झरै आंसूवन[7] ।

देखकर सखियों के लोचन भर आये,

प्रेम-अश्रु से भीगे तन,

बलराम के दिल-ओ-नैन कब शीतल होंगे ?

कब होगा युगल-प्रेम दर्शन ?

राग विभाव ललित

ढूंढ़ती हुईं मैया जसोमती,

आयीं कुंज-कुटीर,

दक्ष-विचक्षण[1] ने खबर दी,

चौंक उठे गोकुल-वीर ।

हरि ! हरि !

अब भी नींद नहीं खुली !

प्रीतम की गोद को आग़ोश में लेकर

शरम से नयन मूंद ली ।

रति-रस रंजित रतिया बितायी,

कैसे जागना होवे ?

विलास-थकान से चूर हैं दोनों,

अंखिया न खोल पावे ।

रति-रस-आवेश-कलेवर[2] नागर,

उठ रहे ज़रा ज़रा ,

प्राण-प्यारी का वदन निहारकर

फिर से हुये भोरा[3] ।

राई-वदन घन[4] चूमे प्यार से,

कातर-हृदय मुरारी,

नयन के नीर[5] शयन भिगाये,

देख बलराम बलिहारी[6] !

राग ललित

गगन में मगन सगण[1] रजनीकर[2],

चले पश्चिम की ओर,

पद्मिनी-वदन[3] मधुप[4] घन चूमे[5],

त्याग कर कुमुदिनी-क्रोड़ ।

जागी रे वृषभानु-कुमारी !

श्याम-गोद में गोरी हुई मगन,

फिर से बोल पड़े शुक-शारी ।

“यामिनी-तिमिर स्थिर नहीं देखो[6] !

परसे सुन्दर अरुण रंग !“

नागरी के नील अंचल पर

जैसे लगा विरहानल-रंग [7]।

(पंछियों ने कहा -)

“रभस[8] और सुधा-रस[9] चोरी हो गया,

दुर्जन बाट देखत है[10] ! “

गोविन्द दास कहे, “चलो सखि,

पपीहा संकेत देवत है ।“

तथा राग

—————-

वक़्त जानकर आयीं सखिगण,

दोनों को देख हुयीं आनन्द-मगन ।

सखियों की सेवा कहन न जाय,

चांद की मेला[1] वर्णण न जाय ।

नीलगिरि को घेरे कनक की माला[2],

गोरी-मुख सुन्दर झलके रसाला ।

कक्खटी वानरी करे शोर नाद,

गोविन्द दास कहे, “हुआ प्रमाद[3] !”

राग रामकेलि

हिमकर[1] हुआ मलिन[2], नलिन[3] गण हंसे

देख अरुण-किरण[4] विभोर[5],

कोकिल[6] बोले[7], और आकुल भ्रमर-कुल,

त्यजे कुमुदिनी-क्रोड़[8] ।

चौंक कर कहे शुक-शारी की जोड़ी,

“देखो, कैसे सो रहे किशोर-किशोरी !”

किशलय पर निश्चल श्याम-तन,

लगे जैसे मरकत[9]-मणि,

सुन्दरी हमारी राई-किशोरी,

चमके कांचन[10] सी धनी ।

कुसुम-शर-तूण शून हुआ,

दोनों हुये रति-रस में विभोर,

सखियां आकर कुंज-मन्दिर में,

कहे – “गोरी ! हो गया भोर !

दस दिशाएं आलोकित हुईं,

अब तो जागो, सुन्दरी राधा !”

कहे गोविन्द दास होकर दुखी,

“किसने डाला रस में बाधा ?”

राग कौराग

आहिस्ता छोड़ गोरी उठ बैठी,

नागर-राज भी जागे,

वह सुख पाने, फिर से नागरी,

सो गयी उनकी आग़ोश में ।

हरि ! हरि !

अब सुख-यामिनी-शेष,

रति-रस-भोरी[1] गोरी जोड़ी[2] सो गयी,

विगलित वसन और केश ।

रत्न-प्रदीप समीप लाकर श्याम,

प्रेम से चिबुक धरे,

राई चन्द्र मुख-मण्डल,

कितना प्रेम से निहारे !

प्रेम भरे दिल से प्रीतमजु

देखकर राई-मुख निर्मल,

रोक न सके खुद को

नयनों से बहे जल ।

विपुल पुलक हुये दोनों तन पर,

दोनों शरीर लगे कांप[3],

कब बलराम देखेगा,

मिटेगा हृदय-संताप[4] ?

राग विभाव

वृन्दा की बातों से प्रोत्साहित होकर

शुक-शारी-पपीहा पुनः पुकारे,

सुनकर जागे दोनों, फिर से सो गये

प्रिया को गोदी से न उतारे ।

“हरि ! हरि !

जागो नागर कान्हा,

इस पापी विधि ने बड़ा दुख दीन्हा,

कियो निशि अवसाना ।

वह देखो आयीं ब्रज-महेश्वरी,

बुला रही दधि-भाण्ड लेकर !”

सुनकर दुखी हुए विदग्ध नागर

देखे कमल-नयन खोलकर ।

नागरी देखकर पुनः मुंदी आंखें,

पुलकित हो गये अंग ;

देख बलराम सुख-सागर में

डूब गया रंग-तरंग ।