Ghazal
Kabir 211-220
These couplets by Kabir reflect on the transient nature of human life, likening it to a fleeting water bubble. He criticizes superficial rituals like idol worship, emphasizing that true devotion lies in inner spiritual love and practical utility, rather than outward appearances or asceticism.
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पानी केरा बुदबुदा , अस मानस की जात। देखत ही छिप जाएगा , ज्यों सारा परभात॥ 211॥
Like water that bubbles, such is the nature of man.
He vanishes at a mere sight, like the entire dawn.
Like water that bubbles, such is the nature of man. He vanishes at a mere sight, just like the entire dawn.
2
पाहन पूजे हरि मिलें , तो मैं पूजौं पहार। याते ये चक्की भली , पीस खाय संसार॥ 212॥
Worshipping stones, people seek God, so I shall worship a mountain. This grinder is indeed good, for it feeds the world.
If worshipping stones leads one to God, then I shall worship a mountain. This grinder is truly good, for it sustains the world.
3
पत्ता बोला वृक्ष से , सुनो वृक्ष बनराय। अब के बिछुड़े ना मिले , दूर पड़ेंगे जाय॥ 213॥
The leaf spoke to the tree, 'Listen, O tree, we shall never meet again; we will wander far apart.'
The leaf told the tree, 'Listen, O tree, if we separate now, we will never meet again, and we will wander far apart.'
4
प्रेमभाव एक चाहिए , भेष अनेक बजाय। चाहे घर में बास कर , चाहे बन मे जाय॥ 214॥
A loving feeling is what is needed, with many disguises to employ. Whether dwelling in a home, or roaming in the forest.
The core loving feeling is what is required, and for it, one must adopt many disguises. Whether one resides in a home or wanders in the forest.
5
बन्धे को बँनधा मिले , छूटे कौन उपाय। कर संगति निरबन्ध की , पल में लेय छुड़ाय॥ 215॥
How can the bound be bound, or the free be freed? By what means can the association be broken, and the moment be escaped?
How can the bound be bound, or the free be freed? By what means can the association be broken, and the moment be escaped?
6
बूँद पड़ी जो समुद्र में , ताहि जाने सब कोय। समुद्र समाना बूँद में , बूझै बिरला कोय॥ 216॥
What the drop falling into the ocean knows, no one can know.
What the ocean contains within the drop, few people understand.
Lovers do not know what the drop falling into the ocean knows, nor do they know what the ocean contains within the drop.
7
बाहर क्या दिखराइये , अन्तर जपिए राम। कहा काज संसार से , तुझे धनी से काम॥ 217॥
What is there to be seen outside? Meditate upon Rama within. From what worldly affairs is your task? From what worldly possessions is your livelihood?
Instead of focusing on external things, meditate on Rama within. Your duty is not derived from worldly affairs or possessions.
8
बानी से पहचानिए , साम चोर की घात। अन्दर की करनी से सब , निकले मुँह की बात॥ 218॥
By speech, discern the cunning thief's trap; from one's inner deeds, all words are revealed.
The couplet suggests that one can discern the cunning trap or nature of a person from their speech, and ultimately, all things they say are revealed by their inner actions and deeds.
9
बड़ा हुआ सो क्या हुआ , जैसे पेड़ खजूर। पँछी को छाया नहीं , फल लागे अति दूर॥ 219॥
To grow great, what is the use, like the Khajur tree;
It gives no shade to the bird, and its fruit is too far to see.
What is the use of growing great, like the Khajur tree? It provides no shade to the bird, and its fruit is too distant to reach.
10
मूँड़ मुड़ाये हरि मिले , सब कोई लेय मुड़ाय। बार-बार के मुड़ते , भेड़ न बैकुण्ठ जाय॥ 220॥
Everyone tries to turn towards Hari (God) by various means, but repeatedly turning like this, the sheep will never reach Vaikuntha (heaven).
Everyone tries to turn towards Hari (God) by various means, but by repeatedly turning like this, the sheep will never reach Vaikuntha (heaven).
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