Ghazal
Kabir 461-470
These verses from Kabir explore themes of spiritual truth and mortality. They caution against deceit and highlight the futility of superficial purity, using the metaphor of soap unable to cleanse ingrained dirt. Kabir emphasizes the critical role of a true Guru in revealing profound spiritual secrets and guiding disciples away from the grasp of time and ruin.
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राजा की चोरी करे , रहै रंग की ओट। कहैं कबीर क्यों उबरै , काल कठिन की चोट॥ 464॥
The king's theft is covered by the curtain of color. Kabir asks, why can one escape? From the blow of difficult time.
The king's theft is concealed by the curtain of color, and the poet Kabir asks how one can escape the blow of difficult time.
2
साबुन बिचारा क्या करे , गाँठे राखे मोय। जल सो अरसां नहिं , क्यों कर ऊजल होय॥ 465॥
Poor soap, what can you do? You keep your knots (or: your secrets/attachments) close. Neither water nor time is sufficient; why do you become watery?
is: Poor soap, what can you do? You keep your knots (or secrets/attachments) close. Neither water nor time is sufficient; why do you become watery? This implies that despite external efforts, the soap's nature cannot be changed.
3
~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~* सत्गुरु तो सतभाव है , जो अस भेद बताय। धन्य शीष धन भाग तिहि जो ऐसी सुधि पाय॥ 466॥
The true Guru is the state of truth, which shows the non-difference. Blessed is the head, blessed is the fortune, for having attained such knowledge.
The true Guru is the state of truth itself, which reveals the non-difference. Blessed is the head, and blessed is the fortune, for attaining such knowledge.
4
सतगुरु शरण न आवहीं , फिर फिर होय अकाज। जीव खोय सब जायेंगे काल तिहूँ पुर राज॥ 467॥
To the refuge of the True Guru, they do not return, for it is ultimately futile. All beings will lose themselves to time, in the three realms of existence.
Those who do not reach the refuge of the True Guru, it is ultimately futile. All living beings will lose themselves to time in the three realms of existence.
5
सतगुरु सम कोई नहीं सात दीप नौ खण्ड। तीन लोक न पाइये , अरु इक्कीस ब्रह्म्ण्ड॥ 468॥
There is none like the true Guru, in the seven lamps and nine parts. Neither in the three worlds nor in twenty-one universes.
There is no one like the true Guru, whether in the seven lamps and nine sections, or in the three worlds and twenty-one universes.
6
सतगुरु मिला जु जानिये , ज्ञान उजाला होय। भ्रम का भांड तोड़ि करि , रहै निराला होय॥ 469॥
When the true Guru is found, the self is understood, / Knowledge shines brightly, dispelling all illusion's shroud. / Breaking the pot of delusion, one remains uniquely free.
When the true Guru is found, the self is understood. Knowledge illuminates, shattering the pot of delusion, and leaving one uniquely free.
7
सतगुरु मिले जु सब मिले , न तो मिला न कोय। माता-पिता सुत बाँधवा ये तो घर घर होय॥ 470॥
From the True Guru, all else is found; nothing is found, nor is anything found. Binding mother and father to child, this happens in every home.
Though all is found through the True Guru, nothing is found, nor is anything found. The binding of mother and father to child is something that happens in every household.
8
जेहि खोजत ब्रह्मा थके , सुर नर मुनि अरु देव। कहै कबीर सुन साधवा , करु सतगुरु की सेव॥ 471॥
He who seeks Brahma, grows weary, sages, men, and gods.
Kabir says, O friend, serve the grace of the True Guru's nod.
The person who searches for Brahma, sages, men, and gods, becomes weary. Kabir says, O friend, serve the grace of the True Guru.
9
मनहिं दिया निज सब दिया , मन से संग शरीर। अब देवे को क्या रहा , यों कयि कहहिं कबीर॥ 472॥
When I have given everything from my heart, and even my body from my heart; what more can I give? This I Kabir says, when I speak.
When I have given everything from my heart, and even my body from my heart; what more can I give? This Kabir says.
10
सतगुरु को माने नही , अपनी कहै बनाय। कहै कबीर क्या कीजिये , और मता मन जाय॥ 473॥
He does not accept the true Guru, but proclaims himself as such. He says, 'What shall Kabir do?' and the mind is utterly lost.
He does not accept the true Guru, but proclaims himself as such. He says, 'What shall Shayar do?' and the mind becomes utterly lost.
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