Ghazal
Kabir 121-130
These Sakhis by Kabir delve into the profound and ineffable nature of ultimate truth, which transcends duality and human expression. They advocate for liberation through detachment from desires and an acceptance of one's present state. Kabir emphasizes that true devotion lies in sincerity and truthfulness rather than external appearances or rituals, acknowledging the vastness of divine matters beyond complete human comprehension.
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एक कहूँ तो है नहीं , दूजा कहूँ तो गार। है जैसा तैसा हो रहे , रहें कबीर विचार॥ 121॥
If I speak one thing, it is not; if I speak another, it is false. As it is, so let Kabir contemplate.
If I speak one thing, it is not; if I speak another, it is false. As it is, so the poet should contemplate.
2
जो तु चाहे मुक्त को , छोड़े दे सब आस। मुक्त ही जैसा हो रहे , बस कुछ तेरे पास॥ 122॥
Whatever you desire to be free from, abandon all attachments. Just as you are becoming free, only you remain with me.
Whatever you wish to be free from, abandon all attachments. Just as you are becoming free, only you remain with me.
3
साँई आगे साँच है , साँई साँच सुहाय। चाहे बोले केस रख , चाहे घौंट भुण्डाय॥ 123॥
The truth is before the Divine, the Divine is the truth. Whether it speaks of beauty or of sacrifice, it is so.
is before the Divine, and the Divine is the truth. Whether it speaks of beauty or of sacrifice, it remains true.
4
अपने-अपने साख की , सबही लीनी मान। हरि की बातें दुरन्तरा , पूरी ना कहूँ जान॥ 124॥
The worth of each one, I accept as true; the words of Hari, I cannot fully tell you.
I accept the worth of each individual; I cannot fully reveal the words of Hari (God) to you.
5
खेत ना छोड़े सूरमा , जूझे दो दल मोह। आशा जीवन मरण की , मन में राखें नोह॥ 125॥
O warrior, do not abandon your field; let the two parties of attachment fight. Keep the hope of life and death stored in your heart.
The Shayar says that a warrior should not abandon his field; he should let the two parties of attachment fight, and keep the hope of life and death stored in his heart.
6
लीक पुरानी को तजें , कायर कुटिल कपूत। लीख पुरानी पर रहें , शातिर सिंह सपूत॥ 126॥
Abandon the old deceit, the cowardly and cunning son. Upon the old writing remain, the sly and brave son.
Abandon the old deceit, the cowardly and cunning son. Remain upon the old writing, the sly and brave son.
7
सन्त पुरुष की आरसी , सन्तों की ही देह। लखा जो चहे अलख को , उन्हीं में लख लेह॥ 127॥
The mirror of the saintly man, is the body of the saints. For those who desire the imperceptible, they find it in them.
The body of the saintly man is like a mirror. For those who desire the imperceptible (ultimate knowledge), they find it within them.
8
भूखा-भूखा क्या करे , क्या सुनावे लोग। भांडा घड़ निज मुख दिया , सोई पूर्ण जोग॥ 128॥
What shall I do, what shall I sing to the people? I offered my own face to the sacrificial fire; thus is complete yoga.
Literally, the couplet asks what the speaker should do and what should be sung to the people. Offering one's own face to the sacrificial fire is considered the ultimate form of yoga.
9
गर्भ योगेश्वर गुरु बिना , लागा हर का सेव। कहे कबीर बैकुण्ठ से , फेर दिया शुक्देव॥ 129॥
Without the Guru, the Lord of the womb, everyone serves. Kabir says, He has turned the abode of Vaikuntha into Shukdev's dwelling.
Without the Guru, the Lord residing in the womb, everyone is engaged in service. Kabir says that He has turned the abode of Vaikuntha into the dwelling of Shukdev.
10
प्रेमभाव एक चाहिए , भेष अनेक बनाय। चाहे घर में वास कर , चाहे बन को जाय॥ 130॥
A love-feeling is needed, with many disguises. Whether residing in a home, or wandering in the forest.
Only a single love-feeling is required, even if it adopts many disguises. Whether it resides in a home or wanders in the forest.
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