Ghazal
Kabir Sangrah 81-90
These verses from Kabir emphasize the spiritual path, stating that worldly desires and divine remembrance cannot coexist, much like day and night. They advocate for patience and contentment, contrasting the satisfied elephant with the restless dog. Furthermore, Kabir profoundly highlights the virtue of humility, asserting that just as water settles in lower places, true wisdom and respect are found in those who remain humble, unlike the proud who remain unfulfilled.
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जहाँ काम तहाँ नाम नहिं , जहाँ नाम नहिं वहाँ काम। दोनों कबहूँ नहिं मिले , रवि रजनी इक धाम॥ 84॥
Where there is desire, there is no name; where there is no name, there is desire. These two never meet, sun and night, in one place.
Where there is desire, there is no name; and where there is no name, there is desire. These two things never meet—like the sun and the night never meet in one place.
2
कबीरा धीरज के धरे , हाथी मन भर खाय। टूट एक के कारने , स्वान घरै घर जाय॥ 85॥
Kabir held patience in his heart, the elephant ate till it was full. Due to the breaking of one thing, the dog ran from house to house.
Kabir held patience in his heart, and the elephant ate until it was full. Because of one thing breaking, the dog ran from house to house.
3
ऊँचे पानी न टिके , नीचे ही ठहराय। नीचा हो सो भरिए पिए , ऊँचा प्यासा जाय॥ 86॥
High waters cannot remain, they settle down below.
For those who are low, let them drink enough; for the high, let them thirst.
High water cannot remain high; it settles down below. For those who are low, let them drink enough; and for those who are high, let them remain thirsty.
4
सबते लघुताई भली , लघुता ते सब होय। जौसे दूज का चन्द्रमा , शीश नवे सब कोय॥ 87॥
The shortness is better, the smallness encompasses all. Like the moon of others, all heads are new.
The shortness is better, as smallness encompasses everything. Just like the moon of others, all heads are new.
5
संत ही में सत बांटई , रोटी में ते टूक। कहे कबीर ता दास को , कबहूँ न आवे चूक॥ 88॥ मार्ग चलते जो गिरा , ताकों नाहि दोष। यह कबिरा बैठा रहे , तो सिर करड़े दोष॥ 89॥
In the simple act of sharing, in a piece of bread, a bite is taken. Kabir says to his servant, never make a mistake.
If one falls while walking, it is not fault. But if Kabir sits and assigns blame, that is a fault.
The saint has to distribute the truth, and a bite is taken from the bread. Kabir says to his disciple that he should never make a mistake. If a person falls while walking, it is not a fault. But if Kabir sits and assigns blame, that is a fault.
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जब ही नाम ह्रदय धरयो , भयो पाप का नाश। मानो चिनगी अग्नि की , परि पुरानी घास॥ 90॥
As soon as the name is held in the heart, sins are destroyed.
It is like old grass consumed by the flame of knowledge.
As soon as the name is held in the heart, sins are destroyed. This is like old grass being consumed by a spark of fire.
7
काया काठी काल घुन , जतन-जतन सो खाय। काया वैध ईश बस , मर्म न काहू पाय॥ 91॥
The body, the limbs, time, and decay, bit by bit consume it. The body is afflicted, the gods are distant, and no one can grasp its essence.
The body, its limbs, time, and decay consume it gradually. The body is afflicted, the gods are distant, and no one can grasp its essence.
8
सुख सागर का शील है , कोई न पावे थाह। शब्द बिना साधु नही , द्रव्य बिना नहीं शाह॥ 92॥
The nature of the bliss ocean is hard to fathom, no one can grasp it. A sage cannot exist without words, and a king cannot exist without wealth.
The true nature of bliss is difficult to understand, as no one can fully grasp it. A sage cannot exist without speech, and a king cannot exist without wealth.
9
बाहर क्या दिखलाए , अनन्तर जपिए राम। कहा काज संसार से , तुझे धनी से काम॥ 93॥
What should be shown outside, recite Rama's name within. From what worldly duty, do you seek wealth and gain?
What should be shown externally, one should recite Rama's name internally. From what worldly endeavor do you seek wealth and gain?
10
फल कारण सेवा करे , करे न मन से काम। कहे कबीर सेवक नहीं , चहै चौगुना दाम॥ 94॥
The service is done for the sake of the result, not from the heart's desire for action. Kabir says, 'A servant is not valued; what is desired is a multiple of payment.'
Service is done for the sake of the result, not from the heart's desire for action. The Shayar says that a servant is not valued; what is desired is a multiple of payment.
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