Friday, June 30, 2006

"Hopes and fears"


how long should i bear
this distressed life
because of hopes and fears

give me some wine
rescue me for a while
from these hopes and fears

hand me that cup
that flaming cup
the one that burns away

all those piled up thoughts
filling my brain
with hopes and fears

pour into my throat
whatever has been
my share of life

don't make me wait forever
like a knocker on a door
with hopes and fears

give me a sip
of that water of life
to attain my inner spectrum

these moments i feel
i've lost all my colors
because of hopes and fears

give me that fiery water
the one that even
the elixir wishes for

i crave forever more
the promised paradise
with hopes and fears

you are forever
my shining sun and
i am like this poem
restless with hopes and fears

-- Ghazal 876
Translation by Nader Khalili
"Rumi, Fountain of Fire"
Cal-Earth Press, 1995

The image:
http://tinyurl.com/g3g95





The Persian recitation:
http://tinyurl.com/fpz6h





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Thursday, June 29, 2006

"Fresher than a bud"


Love of the dead does not last,
because the dead will not return.
But love of the living
is in every moment fresher than a bud,
both to the inward and the outward eye.
Choose the love of that Living One
who is everlasting, who offers you
the wine that increases life.
Do not say, "We have no entrance to that King."
Dealings with the generous are not difficult.

~ ~ ~ ~ ~ ~

Zânke `eshq-e mordegân pâyendeh nist
zânke mordeh su-ye mâ âyendeh nist
`Eshq-e zendeh dar ravân o dar batar
har dami bâshad ze ghonjeh tâzeh-tar
`Eshq-e ân zendeh gozin ku bâqist
kaz sharâb-e jân fazâyet sâqist
To ma-gu mâ-râ badân shah bâr nist
bâ karimân kâr-hâ doshvâr nist

-- Mathnawi I:217-219; 221
Version by Camille and Kabir Helminski
"Rumi: Daylight"
Threshold Books, 1994
Persian transliteration courtesy of Yahyá Monastra

The image:
http://tinyurl.com/k2q7q





The Persian recitation:
http://tinyurl.com/zpxu8





A Persian interpretation:
http://tinyurl.com/pa9t8





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Wednesday, June 28, 2006

"Your love has prepared a feast for me"


Your love has prepared a feast for me;
Reason came and sat in a corner;
The wine was laughing in the cup,
The jug was crying tears of blood.
The wine, archer of joy,
Has pierced the bird of sorrow with its arrows.

-- Ode (Ghazal) 508
Breathing Truth - Quotations from Jalaluddin Rumi
Selected and Translated by Muriel Maufroy
Sanyar Press - London, 1997

The image:
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Tuesday, June 27, 2006

"And teaches by means of opposites"


God turns you from one feeling to another
and teaches by means of opposites,
so that you will have two wings to fly,
not one.

~ ~ ~ ~ ~ ~ ~ ~ ~ ~

Ze ân hami gardândet hâli be-hâl
zedd ba-zedd paydâ konân dar enteqâl
Tâ do par bâshi keh morgh yek pareh
`âjez âmad az paridan ay sareh

-- Mathnawi II: 1552; 1554
Version by Camille and Kabir Helminski
"Rumi: Daylight"
Threshold Books, 1994
Persian transliteration courtesy of Yahyá Monastra

The image:
http://tinyurl.com/rj28p





The Persian recitation:
http://tinyurl.com/pqngn





A Persian interpretation:
http://tinyurl.com/ouhkm





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Monday, June 26, 2006

"When the spirit sets its face toward the Beloved"


Today, Sunlight offers a selection from the Mathnawi, Book VI,
Verses 117-128, in an interpretive version by Coleman Barks, and in
translation by Nicholson. Links to Persian resources may be found at
the end of the post.

^ ^ ^ ^ ^

When We Pray Alone

We are brought thick deserts, and we rarely refuse them.
We worship devoutly when we're with others.
Hours we sit, though we get up quickly
after a few minutes, when we pray alone.
We hurry down the gullet of our wantings.

But these qualities can change,
as minerals in the ground rise inside trees
and become tree, as plant faces an animal
and enters the animal, so a human
can put down the heavy
body baggage and
be light.

-- Version by Coleman Barks
"The Essential Rumi"
HarperSanFrancisco, 1995

~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~

But they (the mystics) use a comparison and illustration, in
order that a loving, feeble-minded man may apprehend (the truth).
'Tis not a simile, but 'tis a parable for the purpose of
releasing (melting) the frozen intellect.
The intellect is strong in the head but weak in the legs,*
because it is sick* of heart (spiritually decayed) though sound of
body (materially flourishing).
Their (the unspiritual men's) intellect is deeply involved in the
dessert (pleasures) of this world: never, never do they think of
abandoning sensuality.
In the hour of pretension their breasts are (glowing) like the
orient sun, (but) in the hour of pious devotion their endurance is
(brief) as the lightning.
A learned man who shows self-conceit in (displaying) his talents
is faithless as the world at the time for keeping faith.*
At the time when he regards himself (with pride) he is not
contained in the world: he has become lost in the gullet and belly,
like bread.
(Yet) all these (evil) qualities of theirs may become good: evil
does not remain when it turns to seeking good.
If egoism is foul-smelling like semen, (yet) when it attains unto
the spirit (spirituality) it gains light.
Every mineral that sets its face towards (aspires to evolve into)
the plant (the vegetative state)-- life grows from the tree of its
fortune.
Every plant that turns its face towards the (animal) spirit
drinks, like Khizr, from the Fountain of Life.
Once more, when the (animal) spirit sets its face towards the
(Divine)Beloved, it lays down its baggage (and passes) into the life
without end.*

-- Mathnawi VI: 117-128
Translation and Commentary by Reynold A. Nicholson
"The Mathnawi of Jalalu'ddin Rumi"
Published and Distributed by
The Trustees of The "E.J.W. Gibb Memorial"

*weak in the legs: "I.e. it has no strength to search after spiritual
things." (Nicholson)
*sick: "Literally, 'ruined.'" (Nicholson)
*keeping faith: "I.e. when the time comes for him to make good his
pretensions." (Nicholson)
*lines 125-28: "See the note on I 3165-3168" ["The corn-seed sown in
the earth becomes bread, which, when eaten, assimilated, and
converted into sperm, produces the man endowed with spirit
(vegetable, animal, and intellectual). The soul, as a mode of Divine
Being, undergoes a similar evolution: in order that its inherent
potentialities may be developed and exhibited, it descends into the
world of matter, where from the lowest phases of soul-life it
gradually rises to the highest and, having traversed the whole circle
of existence and thus attained to the utmost perfection of which it
is capable, gives itself up to God and realises its essential unity
with Him."] (Nicholson, Commentary)

~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~

The image:
http://tinyurl.com/op22s





The Persian recitation:
http://tinyurl.com/rdjnv





A Persian interpretation:

http://tinyurl.com/owbqk





http://tinyurl.com/o35uj






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Friday, June 23, 2006

"There is no additional Seeker"


Today, Sunlight presents Ghazal (Ode) 425, in a version by
Professor Coleman Barks (developed from Professor Nicholson's classic translation), and in a literal translation and transcription by Dr. Ibrahim Gamard, with detailed commentary. As Sunlight subscribers may know, the authenticity and accuracy of the various versions of Molana's work have been discussed and debated at length, on Sunlight's companion discussion mailing list, "Ruminations", and elsewhere. Regardless of a reader's position on that subject, this comparison of literal translation to poetic version illustrates the effect a translator or interpreter can have on the message.

As is usually the case, today's post ends with links to Persian resources, for which Sunlight gratefully thanks our friend Panevis in Tehran.

^ ^ ^ ^ ^ ^

"There's Nothing Ahead"

Lovers think they're looking for each other,
but there's only one search: wandering
this world is wandering that, both inside one
transparent sky. In here
there is no dogma and no heresy.

The miracle of Jesus is himself; not what he said or did
about the future. Forget the future,
I'd worship someone who could do that.

On the way you may want to look back, or not,
but if you can say "There's nothing ahead,"
there will be nothing there.

Stretch your arms and take hold the cloth of your clothes
with both hands. The cure for pain is in the pain.
Good and bad are mixed. If you don't have both,
you don't belong with us.

When one of us gets lost, is not here, he must be inside us.
There's no place like that anywhere in the world.

-- Version by Coleman Barks
"The Essential Rumi"
Harper San Francisco, 1995

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

For the lovers,* there is no seeking (done) by themselves,
(for) there is no additional seeker in the world other than Him.*
This world and the next are a single substance; in reality,
there is no unbelief, religion or faith.*
O you whose breath (is like that of) Jesus!* Don't breath from
(such) a distance! I am the admirer* of the one who is not far
thinking.*
If you say, "I'll go behind," Don't go! (There's) no behind.
(And) if you say, "[I'll go] ahead," No! There's no way ahead.*
Open (your) hand [and be generous], (and) grab (the hem of) your
own robe* [and be merciful]. (For) there is no bandage for this
wound except this garment.*
All good and bad (qualities) are parts of the dervishes;* whoever
is not like this, is not a dervish.
Whoever has gone beyond "place," his (only) place is the heart --
such a heart* for which there is no place in the world!

-- Translation, commentary, and transliteration
by Dr. Ibrahim Gamard
(C) Oct. 7, 1999

*the lovers: means the lovers of God.
*other than Him: Chittick translated this (single) line as, "Lovers
themselves do not seek-- in the whole world, there is no seeker but
He." ("The Sufi Path of Love," 1983, p. 210). Sufis have often
extended the Islamic creed, "There is no divinity except God," to
obtain further mystical realizations, such as: there is no (ultimate)
being, existence, reality, actions, qualities, etc. except God's
Being, Existence, etc.-- and here, that there is no seeker except
God. This is another way of saying, "Seek God within, not outside of
yourself, and you will find that you don't exist, because there
exists only God who is the Seeker of Himself"-- seeking the
reflection of His own Divine Attributes in the completed human being.
*or faith: means that all of creation (including this world and the
next world, good and bad) is a unity (reflecting the Divine Unity of
God). And in contrast to the mystic's direct experience of the
overwhelming reality of the Presence of God, mental beliefs about the
Divine are irrelevant.
*breath of Jesus: refers to the healing miracles brought by God
through the Prophet Jesus (Qur'an 5:113).
*I am the admirer: literally, "I am the slave of." An idiom expressing
admiration.
*far thinking: Rumi usually uses this term in a positive sense,
relating to the wisdom of foresight. Here, however, he uses it as a
word play to his beloved spiritual master (Shams-i Tabriz): "Don't
keep distant from me, in any way!"
*no way ahead: means, "You and I are not separate; in our mystical
unity there is no distance behind or ahead that you can go!"
*your own robe: an idiom meaning to beg for help and mercy by grabbing
the hem of someone who has the power to be merciful or just. Here it
means: "Grab the hem of your own robe, for my sake, and be merciful to
me-- who is yourself!"
*this garment: a pun on the two meanings of the word "rêsh":
"wound" (Persian) and "embroidered garment" (Arabic). Means that the
spiritual master's "robe of mercy" is the only bandage (or poultice,
with medicinal ointment on it) which can be wrapped around and heal
the wound of the lover's longing sorrow.
*parts of the dervishes: means all the Divine Attributes, beautiful or
severe, can be reflected in someone who is a true dervish-- and who
is truly surrendered to the Divine Will.
*such a heart: means that the heart of the dervish is mystically
transcendant and beyond physical location in the universe.
*no place in the world for it: This circumstances of the composition
of this ode were described by Aflaki (1353, eighty years after Rumi
died): "Sirâjuddîn said that one day Hazrat-i Mawlana [Rumi]
said, 'All of the world are parts of a single person, and in
reference to [the saying of the Prophet Muhammad], 'O God, guide my
people for truly they do not know,' is an _expression of this--
(meaning) 'My people! O parts of me!' For if the unbelievers are not
parts of him, (then) he is not the whole."

After quoting this poem, Aflaki added two verses in the same
rhythm and rhyme: "Whoever has been soothed by the grace of Shams-i
Tabriz, there is no stinging wound on his heart caused by
oppression./ He pounds the drum of (spiritual) kingship in the
kingdom of (spiritual) poverty, since because of the treasure of
(mystical) knowledge, he is not poor!" [har ke luTf-é shams-é
dîn be-n'wâz-ad-ash/ bar del-ash az qahr-é zakhm-é nêsh nêst.
kûs-é sulTânî zan-ad dar mulk-é faqr/ k-ô ze-ganj-é ma`rifat darwêsh
nêst] (Farûzânfar, footnote; see Aflaki, p. 163, 661)

~~~~~~~~~~~~

Meter: XoXX XoXX X X

`âshiq-ân-râ jost-o jô az khwêsh nêst
dar jahân jôyanda joz ô bêsh nêst

în jahân-o ân jahân yak gawhar-ast
dar Haqîqat kufr-o dîn-o kêsh nêst

ay dam-at `îsà, dam az dûrî ma-zan
man ghulâm-é ân-ke dûr-andêsh nêst

gar be-gôy-î pas raw-am nay pas ma-raw
w-ar be-gô-î pêsh, nay rah pêsh nêst

dast be-goshâ dâman-é khwad-râ be-gîr
marham-é în rîsh joz în rêsh nêst

juzw-é darvêsh-and jomla nêk-o bad
har kî na-b'w-ad ô chon-în, darwêsh nêst

har ke az jâ raft jây-é ô del-ast
ham-chô del andar jahân jâyê-sh nêst

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

The image:
http://tinyurl.com/rqqal

The Persian recitation:
http://tinyurl.com/pjs42




A Persian interpretation:
http://tinyurl.com/nctug


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Thursday, June 22, 2006

"Grieve not for that which escapes you"


Whatever by divine destiny becomes lost to you,
know for sure it has saved you from difficulty.
Someone once asked, "What is Sufism?"
The Shaykh replied,
"To feel joy in the heart at the coming of sorrow."
Regard His chastisement as the eagle
which carried off the Prophet's boot,
that she might save his foot from the serpent's bite.
O happy is the understanding that is not dusty and dim.
God has said, Grieve not for that which escapes you,*
if the wolf comes and destroys your sheep,
for that God-sent affliction keeps away greater afflictions,
and that loss prevents much greater losses.

~~~~~~~~~~~~~~~~~~~

Harche az to yâveh gardad az qazâ
to yaqin dân keh kharidet az balâ
"Mâ al-tasawwuf?" Qâla "Wijdân al-farah
fi al-fu'âd `inda ityân al-tarah"
n `eqâbesh-râ `oqâbi dân keh u
dar robud ân mawzeh-râ ze ân nik khu
Tâ rahânad pâsh-râ az zakhm-e mâr
ay khonok `aqli keh bâshad bi ghobâr
Goft Lâ ta'saw `alâ mâ fâtakum*
in anâ al-sirhân wa-ardâ shâtakum
K-ân balâ daf`-e balâ-hâ-ye bozorg
va ân ziyân man`-e ziyân-hâ-ye sotorg

-- Mathnawi III: 3260-3265
Version by Camille and Kabir Helminski
Rumi: Jewels of Remembrance
Threshold Books, 1996
Persian transliteration courtesy of Yahyá Monastra

*al-Hadid, 23

The image:
http://tinyurl.com/moxp7

The Persian recitation:
http://tinyurl.com/sy3yd




A Persian interpretation:
http://tinyurl.com/nctug


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Wednesday, June 21, 2006

"Come into my house"


come down my love
abandon your adventurous flight
it's high time for a happy life

come into my house
throw out my old belongings
burn me again with your love

i know for sure
even if you burn the entire house
your love will build me a new paradise

you empowered the drops of water
to shine like diamonds
you blew life into a piece of clay

you gave a lowly fly
the same wings as an eagle
the aspiration of the sky

there was a blind sage in our town
a healer took mercy on him with medicine
to set his eyes open to the light

the sage refused and replied
if you could only see the light i see
you'd pluck out both of your eyes

-- Ode (Ghazal) 2512
Translated by Nader Khalili
"Rumi, Fountain of Fire"
Burning Gate Press, Los Angeles, 1994

The image:
http://tinyurl.com/lrrt6

The Persian recitation:
http://tinyurl.com/nk6l8



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Tuesday, June 20, 2006

"That root must be cherished with all one's might"

Are you fleeing from Love because of a single humiliation?
What do you know of Love except the name?
Love has a hundred forms of pride and disdain,
and is gained by a hundred means of persuasion.
Since Love is loyal, it purchases one who is loyal:
it has no interest in a disloyal companion.
The human being resembles a tree; its root is a covenant with God:
that root must be cherished with all one's might.
A weak covenant is a rotten root, without grace or fruit.
Though the boughs and leaves of the date palm are green,
greenness brings no benefit if the root is corrupt.
If a branch is without green leaves, yet has a good root,
a hundred leaves will put forth their hands in the end.

~~~~~~~~~~~~~~

To be-yek khvâri gorizâni ze `Eshq?
to be-joz-e nâmi cheh mi dâni ze `Eshq?
`Eshq-râ sad nâz o estekbâr hast
`Eshq bâ sad nâz mi âyad be-dast
`Eshq chon vâfiyast vâfi mi kharad
dar harif-e bi vafâ mi na-negarad
Chon derakhtast âdami va bikh `ahd
bikh-râ timâr mi bâyad be-jahd
`Ahd-e fâsed bikh-e pusideh bud
vaz semâr o lotf be-borideh bud
Shâkh o barg-e nakhl garcheh sabz bud
bâ fasâd-e bikh sabzi nist sud
Var na-dâri barg-e sabz, va bikh hast
`âqebat birun konad sad barg dast

-- Mathnawi V:1163-1169
Version by Camille and Kabir Helminski
Rumi: Jewels of Remembrance
Threshold Books, 1996
Transliteration courtesy of Yahyá Monastra

The Persian image:
http://tinyurl.com/s4od9

The English image:
http://tinyurl.com/ld8em

The Persian recitation:
http://tinyurl.com/m9ean





A Persian interpretation:
http://tinyurl.com/pr4rr



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Monday, June 19, 2006

"All that I uttered last night"

Today, Sunlight offers Ghazal 2537, in versions by Helminski and
Barks, and in translation by A.J. Arberry:


^ ^ ^ ^ ^

WHAT A MAN CAN SAY

In the name of friendship,
don't repeat to my Beloved
all that I said last night,
out of my mind;
but if, by God, she hears it,
she'll understand what a man can say
in the dark, loud or quiet, rough or soft,
when reason is not at home.
If God let's this anxiety out,
no one in the world will stay sane.
Mind, are these your dark suggestions?
Cloud, is this your sad rain?
Believers, watch your hearts.
Curious or kind, stay away.

-- Version by Kabir Helminski
"Love is a Stranger"
Threshold Books, Putney, Vermont, 1993

~~~~~~~~~~~~~~~~~~~~~~~~~~~

SOMETIMES I FORGET COMPLETELY

Sometimes I forget completely
what companionship is.
Unconscious and insane, I spill sad
energy everywhere. My story
gets told in various ways: A romance,
a dirty joke, a war, a vacancy.

Divide up my forgetfulness to any number,
it will go around.
These dark suggestions that I follow,
are they part of some plan?
Friends, be careful. Don't come near me
out of curiosity, or sympathy.

-- Version by Coleman Barks
"Open Secret"
Threshold Books, 1984

~~~~~~~~~~~~~~~~~~~~~~~~~~~

By the right of old companionship and friendship, do not
repeat to the Beloved all that I uttered last night, unconscious
and sick;
But if, as God decrees, that moon hears of those things, he
himself knows what a melancholy lover will say in the darkness
of night.
When reason is not at home, the tale will be distorted - now
low, now high, now war, now submissiveness.
If God should scatter my frenzy over the world, you will not
see one man with reason; all will be stripped of their reason.
Reason, can it be that you pour these dark suggestions into
me? Cloud, can it be you who rains upon me this troubled
potion?
Muslims, Muslims, guard well your hearts; let none go about
me, either to sightsee or to sympathize.

-- Translation by A.J. Arberry
"Mystical Poems of Rumi 2"
The University of Chicago Press, 1991

The image:
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Saturday, June 17, 2006

Drowned in roses from the beloved

FRIDAY, JUNE 16


As popular as various versions of Rumi's poetry have become (a "version" has been developed by its author, based on a translation which was carried out by someone else), some of the versions are less accurate than others. Professor Barks' version of Ghazal 1051, developed from a translation by John Moyne, is accompanied here by a literal translation by Dr. Ibrahim Gamard:


The Tent

Outside, the freezing desert night.
This other night inside grows warm, kindling.
Let the landscape be covered with a thorny crust.
We have a soft garden in here.
The continents blasted,
cities and little towns, everything
become a scorched, blackened ball.

The news we hear is full of grief for that future,
but the real news inside here
is that there's no news at all.

-- The Essential Rumi, Coleman Barks
(Ode 1051)
HarperSanFrancisco, 1995

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

Drowned in roses from the beloved

It was night, but (only) to strangers;
my night is (kept) day from the face of the beloved.

Even if the world is completely filled with thorns,
we are (kept) drowned in roses from the beloved.

Even if the world becomes ruined and (then) built up,
the (mystic's) heart is (kept) "drunk" and the ruin* of the
beloved.

Since the news is all sadness and weariness,
the absence of news (is) the source of (real) news!

-- Ghazal (Ode) 1051
Literal translation (c)Ibrahim Gamard, 1998

*drunkards went to ruins to get "ruined."

The Persian image:
http://tinyurl.com/m3kna

The English image:
http://tinyurl.com/nedxs

The Persian recitation:
http://tinyurl.com/n73a3
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The hidden River

THURSDAY, JUNE 15


The hidden River

If you don't see the hidden River,
see how the water wheel of stars continually turns.
If the heavens receive no rest from being moved by Love,
heart, don't ask for rest—be a circling star.

Do you think God lets you cling to any branch?
Wherever you make an attachment, He will break it.
Before God everything is like a ball,
subject to Him and prostrating before the bat.

How should you, O my heart,
being only one of a hundred billion particles,
not be in restless movement at Love's command?

~~~~~~~~~

Gar na-mi bini Ju-râ dar kamin
gardesh dulâb-e garduni bin
Chon qarâri nist gardun-râ azu
ay del akhtarvâr ârâmi ma-ju
Gar zani dar shâkh dasti kay helad
har kojâ payvand sâzi beshkalad
Chonke kolliyât pish-e U cho gust
sokhreh o sajdeh kon chawgân-e Ust
To keh yek jozvi delâ zin sad hazâr
chon na-bâshi pish-e hokmesh bi qarâr

-- Mathnawi VI: 913-915; 926-927
Version by Camille and Kabir Helminski
"Rumi: Jewels of Remembrance"
Threshold Books, 1996
(Persian transliteration courtesy of Yahyá Monastra)

The image:
http://tinyurl.com/rmfjr

The Persian recitation:
http://tinyurl.com/nno5b

A Persian interpretation:
http://tinyurl.com/qc8qe
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My soul isn’t yet satisfied

WEDNESDAY, JUNE 14


My soul isn’t yet satisfied


don't tell me i had enough
don't stop me from having more
my soul isn't yet satisfied

last night an intoxicated friend
handed me his wine jar
i broke the jar in spite of my desire

i'm not enslaved
by my craving body
i'll not pollute this endless longing

i've broken the barriers
of the past and the future
without being drunk

love's message came to me this morning
hiding itself as a healer
taking my pulse and declaring i'm weak

"don't drink wine
given by anyone
but your beloved"

if i can only find i said
the fountainhead named love
what use is any wine

-- Ode (Ghazal) 1205
Translation by Nader Khalili
"Rumi, Fountain of Fire"
Burning Gate Press, Los Angeles, 1994

The image:
http://tinyurl.com/n3ev7
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The five spiritual senses

TUESDAY, JUNE 13


The five spiritual senses

The five spiritual senses are all connected.
They've grown from one root.
As one grows strong, the others strengthen, too:
each one becomes a cupbearer to the rest.
Seeing with the eye increases speech;
speech increases discernment in the eye.
As sight deepens, it awakens every sense,
so that the perception of the spiritual
becomes familiar to them all.

~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~

Panj hess bâ hamdegar payvasteh-'and
zânke in har panj ze asli rasteh-'and
Qut-e yek qut-e bâqi shavad
mâ baqi-râ har yeki sâqi shavad
Didan dideh fazâyad notq-râ
notq dar dideh fazâyad sedq-râ
Sedq bidâri-ye har hess mi-shavad
hess-hâ-râ zawq munes mi-shavad


-- Mathnawi II: 3236-3239
Version by Camille and Kabir Helminski
"Rumi: Daylight"
Threshold Books, 1994
Persian transliteration courtesy of Yahyá Monastra

The image:
http://tinyurl.com/lo2mh

The Persian recitation:
http://tinyurl.com/n94nr

A Persian interpretation:
http://tinyurl.com/rny3w
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The Night of Union

MONDAY, JUNE 12


The Night of Union – Ghazal 1092


Here, Sunlight offers Ode 1092, in a poetic version by Coleman
Barks, and in translation by A.J. Arberry. Sunlight gratefully thanks
Ibrahim Gamard for the comprehensive footnoting which follows the
Arberry translation.


This is the Night of Union,
when the stars scatter their rice
over us. The sky is excited!

Venus cannot stop singing the little songs
she's making up, like a bird
in the first warm Spring weather.

The North star can't quit looking over
at Leo. Pisces is stirring milky dust
from the Ocean floor. Jupiter
rides his horse over to Saturn, "Old Man,
jump up behind me! The juice is coming back!
Think of something happy to shout as we go."

Mars washes his bloody sword, and puts it up,
and begins building things. The Aquarian water jar
fills, and the Virgin pours it generously

The Pleiades and Libra and Aries
have no trembling in them anymore.

Scorpio walks out looking for a lover,
and so does Sagittarius!

This is not crooked walking, like the Crab.
This is the Holiday we've been waiting for.

It's finally time
to sacrifice Taurus
and learn how the sky
is a lens to look through.

Listen to What's Inside
anything I say.

Shams will appear at dawn,
and then even this night will change
from its Beloved Darkness
to a Day beyond any ordinary,
sweet daylight.

-- Version by Coleman Barks
from a translation by A.J. Arberry
"Like This"
Maypop, 1990

~~~~~~~~~~~~~~~~~~~~~~~~~

Tonight is a night of union for the stars and of scattering*,
scattering, since a bride is coming from the skies, consisting of a
full moon.
Venus* cannot contain herself for charming melodies, like the
nightingale which becomes intoxicated with the rose in spring-
time.
See how the polestar* is ogling Leo; behold what dust Pisces* is
stirring up from the deep!
Jupiter has galloped his steed against ancient Saturn*, saying
"Take back your youth and go, bring good tidings!"
Mars'* hand, which was full of blood from the handle of his
sword, has become as life-giving as the sun, the exalted in works.
Since Aquarius* has come full of that water of life, the dry
cluster of Virgo* is raining pearls from him.
The Pleiades (nut)* full of goodness fears not Libra* and being
broken; how should Aries* flee away in fright from its mother?*
When from the moon the arrow of a glance struck the heart
of Sagittarius*, he took to night-faring in passion for her, like
Scorpio*.
On such a festival, go, sacrifice Taurus*, else you are crooked of
gait in the mud like Cancer*.
This sky is the astrolabe*, and the reality is Love; whatever we
say of this, attend to the meaning.
Shamsi-Tabriz, on that dawn when you shine, the dark night
is transformed to bright day by your moonlike face.

-- Translation by A.J. Arberry
"Mystical Poems of Rumi 1"
The University of Chicago Press, 1968

Footnotes provided by Ibrahim Gamard:

*scattering: refers to the custom of generously throwing coins to the people during a wedding.
*Venus: long associated astrologically with music and amorous love.
*Polestar [juday]: also means Capricorn (if read as jadî).
*Pices: literally, "the Fish."
*ancient Saturn: the father of Jupiter in ancient astrological
mythology.
*Mars: long associated with warfare.
*Aquarius: lit., "urn," and refers to the association with water being poured from a pitcher.
*Virgo: lit., "ear of corn.," contrasted with the "water sign" of
Aquarius.
*Pleiades: lit., "nut full with a kernel" [jawz por-é maghz], which
refers to the middle, or kernel, of the Pleiades" [jawz-é Surayâ].
Arberry supplies a single note for this ode here, saying: "Here, as
elsewhere, Rumi plays on words' double meanings."
*Libra: lit., "the scales," which means that the "kernel of the
Pleiades" is not afraid of being weighed and divided.
*Aries: lit., "lamb," and refers to the symbol of the ram.
*Sagittarius: lit., "arc," or "bow," and a reference to the image of
the "Archer."
*Scorpio: lit., "scorpion," and a reference here to the mating
behavior of scorpions.
*sacrifice Taurus: lit., "sacrifice the bull," which refers both to the
astrological association as the Bull, and also one of the two annual
Islamic `Eid festivals (celebrating the end of the fasting month of
Ramadan, and celebrating the sacrifice of the Prophet Abraham
during the month of the Hajj rituals), when sheep, goats, cattle,
and camels are sacrificed (and most of the meat is given to the
poor.)
*Cancer: lit., "the crab."
*astrolabe: an astronomical instrument used for measuring and
studying the movements of the planets and stars. This is a favorite
image of Rumi's, as in his famous line, "The sickness of the lover
is distinct from all sicknesses. Love is the astrolabe of the secrets
of God." (Mathnawi I:110)

The image:
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Seemly and Unseemly

FRIDAY, JUNE 10


Seemly and Unseemly


Give not my heart into separation's hand, for
that is not seemly! Kill not him who is dying for Thee! Kill
him not, oh Idol, for that is not seemly!
In Gentleness Thou hadst chosen me, why now
hast Thou fled from me? Oh Thou who hast displayed
faithfulness, be not cruel, for that is not seemly!
The treasure of Thy Gentleness gave me the
robe of felicity. Strip not that robe from my body, for that is
not seemly!
My heart seems to be all face with no back.
Turn not Thy Face away from me, turn not Thy back toward
me, for that is not seemly!
I spoke of union with Thee. Thy Gentleness
said yes! After saying yes, ask not why--that is not seemly!
Thou art a mine of sugar and candy--candy
does not speak bitterness. Speak not bitter words to our face,
for that is not seemly!
Bring those words each of which is like a spirit!
Hide not the lamp in the night, for that is not seemly!
Thy heartache, which has made me frail, is
neither inside nor outside the body. Heartache is a placeless
fire--ask not where, for that is not seemly!
My heart has come from the World of
Ineffability, Thy Image from the other side of the heart.
Separate not these two travelers, for that is not seemly!
Shut not the door of the house, glance at the
Sufis! Say, "Welcome!" and do not eat rice alone, for that is
not seemly!
Oh heart, sleep from thought, for thought is the
heart's snare. Go not to God except disengaged from all things,
for that is not seemly!


-- Ghazal (Ode) 907
Translation by William C. Chittick
"The Sufi Path of Love"
SUNY Press, Albany, 1983

The image:
http://tinyurl.com/rppve

The Persian recitation:
http://tinyurl.com/rb6gu
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There is many a one whose eye is awake

THURSDAY, JUNE 9


There is many a one whose eye is awake

There is many a one whose eye is awake
but whose heart is asleep.
What, in truth, should be seen
by the eyes of creatures of water and clay?
The one who keeps her heart awake,
though the eyes of her head may sleep,
her heart will open a hundred eyes.

~ ~ ~ ~ ~ ~

Ay basâ bidâr cheshm khofteh del
khvod cheh binad did ahl-e âb o gel
آnke del bidâr dârad cheshm-e sar
gar be-khospad bar goshâyad sad basar

-- Mathnawi lII:1222-1223
Version by Camille and Kabir Helminski
"Rumi: Jewels of Remembrance"
Threshold Books, 1996
(Persian transliteration courtesy of Yahyل Monastra)


The image:
http://tinyurl.com/ml672

The Persian recitation:
http://tinyurl.com/p2e4d

The Persian interpretation:
http://tinyurl.com/qrptf
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Didn't I Say?

WEDNESDAY, JUNE 8


Here, Sunlight offers Ghazal 1725, from the Diwan-e Shams, in versions
by Helminski and Star and in translations by Schimmel and Khalili:


Didn't I Say?

Didn't I say, "Don't go there; I am your friend.
In this mirage of existence, I am the fountain of life."
Even if your anger takes you a hundred thousand years away,
in the end you will return, for I am your goal.
Didn't I say, "Don't be content with earthly forms;
I am the designer of the intimate chamber of your contentment."
Didn't I say, "I am the sea, and you are a single fish;
don't strand yourself on dry land; I am your clear sea."
Didn't I say, "Don't get caught in the trap like a helpless bird;
I am the power of flight - your feet and your wings."
Didn't I say, "They will waylay you and make you cold;
I am the fire and your warm desire."
Didn't I say, "They will implant their qualities in you
until you forget that the best qualities are here."
Didn't I say, "You do not know from what direction
your affairs are put in order."
I am the Creator beyond directions.
If light is in your heart, find your way home.
If you are of God, know your Benefactor.

-- Version by Kabir Edmund Helminski
"Love is a Stranger"
Threshold Books, 1993

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

Did I not say to you, friend:
"Don't go, for I am your Friend?
I am the Water of Life
in the mirage of decay!
And if in anger you go
thousands of miles, far from me:
Finally you will return -
I am your goal and your end!"
Did I not say to you, friend:
"I am the sea, you're a fish.
Do not go to the dry land -
I am the Attributes' sea!"
Did I not say to you, friend:
"Don't fly like birds to the snare!
Come, I am strength for your flight,
and I am strength for your wings!"
Did I not say to you, friend:
"They'll block your road, make you cold!
But I am fire and heat,
warmth of your heart and your love!"
Did I not say to you, friend:
"Bad qualities, that's your share!
But you can lose them! I am
the fountain of qualities pure."
Did I not say to you, friend:
"Don't grieve: 'From which side my work
Will be arranged?' For I am
He who creates, without sides!"

-- Translation by Annemarie Schimmel
"Look! This Is Love"
Shambhala, 1996

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

Remember what I said . . .
I said, Don't leave, for I am your Friend.
In the mirage of this world
I am the fountain of life.
Even if you leave in anger
and stay away for a thousand years
You will return to me,
for I am your goal.

I said, Don't be content with worldly promises
for I am the tabernacle of your contentment.

I said, Do not go upon the dry land
for I am the Sea without a shore.

I said, O bird, do not fly into the hunter's net;
come toward me, for I am the power
that moves your wings
that lifts you through the sky.

I said, They'll capture you and put you on ice;
I am the fire and the warmth
of your true yearning.

I said, They will cover you with water and clay;
You will forget that I am your taintless beginning.

I said, No one can tell how my work will manifest
for I create the world from all sides.

Let your heart's light guide you to my house.
Let your heart's light show you that we are one.

-- Version by Jonathan Star
"Rumi - In the Arms of the Beloved"
Jeremy P. Tarcher/Putnam, New York 1997

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

haven't I told you
don't run away from me
you'll find me like a fountainhead
wherever you go in this mirage
even if you leave me
with anger for a hundred thousand years
you'll finally return
since i'm your final home
haven't i told you
don't be fooled with
the spangles in life
i'm your final fulfillment
haven't i told you
that i'm the sea and you're a small fish
you're better off staying with me
than venturing the dry shores
haven't i told you
don't go towards the trap
like a bird enticed by bait
come back to me i'm your endless strength
haven't i told you
others will kill your fire
stay with me who will set you
on flame and warm your soul
haven't i told you
others will disillusion you
you'll lose the fountainhead of
the solace i've found for you
if you're enlightened by
the lantern of your heart
guiding you to God's house
look at me i may be the path

-- Translation by Nader Khalili
"RUMI: Fountain of Fire"
Cal-Earth Press, 1994

The Persian image:
http://tinyurl.com/s7ccv

The English image:
http://tinyurl.com/os4dl

The Persian recitation:
http://tinyurl.com/poa9m
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Flee from the hordes of devourers

TUESDAY, JUNE 7


Flee from the hordes of devourers


Every fantasy devours another fantasy:
one thought feeds on another.
You can't be delivered from fantasy
or fall asleep to escape from it altogether.
Your thoughts are like hornets, and your sleep is like the water
in which you are plunged: when you awake, the hornets return,
and many hornet-like fantasies fly in
and draw you now this way and then that way.
This mental fantasy is the least of the devourers:
the Almighty knows how great the others are.
Listen, flee from the hordes of devourers
toward the One who has said, "We are your Protector"*;
or if you can't hasten toward the Protector Himself,
toward the one who has gained that power of protection.

~ ~ ~ ~ ~ ~ ~ ~ ~ ~

Har khayâli-râ khayâli mi-khvorad
fekr ân fekr-e degar-râ mi charad
To na-tâni kaz khayâli vâ rahi
yâ be-khospi keh az ân birun jahi
Fekr zanburast va ân khvâb-e to âb
chon shavi bidâr bâz âyad zobâb
Chand zanbur-e khayâli dar parad
mi kashad in su o ân su mi barad
Kamtarin âkelân ast in khayâl
vân degar-hâ-râ shenâsad Zu al-Jalâl
Hin goriz az jawq-e okkâl-e ghaliz
su-ye U keh goft "Mâ-'imet Hafiz"*
Yâ beh-su-ye ânke U ân hefz yâft
gar na-tâni su-ye ân hâfez-e shetâft

*l `Imrân, 150

-- Mathnawi V: 729-735
Version by Camille and Kabir Helminski
"Rumi: Jewels of Remembrance"
Threshold Books, 1996
(Persian transliteration courtesy of Yahyل Monastra)

The image:
http://tinyurl.com/morzv

The Persian recitation:
http://tinyurl.com/oh6bx

The Persian interpretation:
http://tinyurl.com/p62g9
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Work in the Invisible

MONDAY, JUNE 6

Work in the Invisible

The Prophets have wondered to themselves,
³How long should we keep pounding this cold iron?
How long do we have to whisper into an empty cage?²

Every motion of created beings comes from the creator.
The first soul pushes, and your second soul responds.

So don't be timid.
Load the ship and set out.
No one knows for certain
whether the vessel will sink
or reach the harbor

Just don't be one of those merchants
who won't risk the ocean!
This is much more important
than losing or making money!

This is your connection to God.

Think of the fear and the hope
that you have about your livelihood.
They make you go to work diligently every day.

Now consider what the prophets have done.
Abraham wore fire for an anklet.
Moses spoke to the sea.
David moulded iron.
Solomon rode the wind.

Work in the invisible world
at least as hard as you do in the visible.

Be companions with the prophets
even though no one here
will know that you are,
not even the helpers of the Qutb, the abdals.

You can't imagine what profit will come!
When one of those generous ones
invites you into the fire, go quickly!
Don't say, ³But will it burn me? Will it hurt?²

-- Mathnawi III, 3077-3109
Version by Coleman Barks
³Rumi: One-Handed Basket Weaving²
Maypop, 1991

The image:
http://tinyurl.com/o688c

The Persian recitation:
http://tinyurl.com/lwayq

The Persian interpretation:

http://tinyurl.com/msfur

http://tinyurl.com/le28d

http://tinyurl.com/prvlz

http://tinyurl.com/pdc7y
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Don’t look at your form

FRIDAY, JUNE 2


Don’t look at your form

Don’t look at your form, however ugly or beautiful.
Look at love and at the aim of your quest.

O you whose lips are parched, keep looking for water.
Those parched lips are proof that eventually you will
reach the source.

-- Mathnawvi, III: 1438/1440
Breathing Truth - Quotations from Jalaluddin Rumi
Selected and Translated by Muriel Maufroy
Sanyar Press - London, 1997

The Persian image:
http://tinyurl.com/pk2fu

the Persian recitation:
http://tinyurl.com/otne2
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“If there had not been Love”

THURSDAY, JUNE 1


“If there had not been Love”


If there had not been Love, how would there have been existence?
How would bread have attached itself to you and become assimilated?
The bread became you through your love and appetite;
for how else should bread have had any access to your living spirit?
Love makes lifeless bread into spirit:
it can make the spirit that was perishable everlasting.

~ ~ ~ ~ ~ ~ ~ ~ ~ ~

Gar na-budi `Eshq hasti kay bodi
kay zadi nân bar to o kay to shodi
Nân to shod az cheh ze `eshq o eshtâ
var nah nân-râ kay bodi tâ jân rahâ
`Eshq nân-e mordeh-râ mi jân konad
jân keh fâni bovad jâvidân konad

-- Mathnawi V: 2012-2014
Version by Camille and Kabir Helminski
Rumi: Jewels of Remembrance
Threshold Books, 1996
(Persian transliteration courtesy of Yahyá Monastra)

The image:
http://tinyurl.com/en2ey

The Persian recitation:
http://tinyurl.com/jprwf

A Persian interpretation:
http://tinyurl.com/lezcl
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May 2006 - Part II

THURSDAY, MAY 18


The Beloved has blocked every escape


Friends, the Beloved has blocked every escape:
we are lame deer and He a prowling lion.
Cornered by a fierce and bloodthirsty lion
what is there to do but surrender?
This Beloved, like the sun, neither sleeps nor eats:
He makes souls sleepless and hungry,
saying, "Come, be Me, or one with Me in nature,
so when I unveil Myself, you may behold My Face.
And if you had not beheld it,
how would you have become so distraught?
You were earth, and now
you long to be quickened with spiritual life."
Already the Beloved has bestowed gifts
from that world of spacelessness,
otherwise why would your spiritual eye keep gazing there?

~~~~~~~~~~~~~~~~~~~~~~~~~~~

Ay rafiqân râh-hâ-râ bast Yâr
âhu-ye langim va U shir-e shekâr
Joz keh taslim o rezâ ku châreh-'i
dar kaff-e shir-e nari khun khvâreh-'i
U na-dârad khvâb o khvor chon âftâb
ruh-hâ-râ mi konad bi khvord o khvâb
Keh "Biyâ Man bâsh yâ ham ham khu-ye Man
tâ be-bini dar tajalli Ru-ye Man
Var na-didi chon chonin shaydâ shodi
khâk budi tâleb-e ehyâ shodi"
Gar ze bi suyet na-dâdast U `alaf
cheshm-e jânet chon be-mândast ân taraf

-- Mathnawi VI: 576-581
Version by Camille and Kabir Helminski
Rumi: Jewels of Remembrance
Threshold Books, 1996
Persian transliteration courtesy of Yahyá Mona

The Persian image:
http://tinyurl.com/lhvcp

The Persian recitation:
http://tinyurl.com/nbhh6

==============================

FRIDAY, MAY 19


A Walking Fire

Today, now, this is when
we can meet the Friend,

now, as the sun comes up.
The Beloved, who yesterday

was so distant, today is
kind and bringing food.

Someone who knows this
one and isn't demolished

completely and reborn, that
someone is made of marble,

not blood and bone and brain
and eyes and hair. Gabriel

knocks on the Friend's door.
"Who is it?" "Your servant."

"Who came with you?" "Your
love." "Where?" "In my

arms." But the whole world
is in love with me. What

you've brought is a common
thing. Go away." Now Shams

comes along, a walking fire
beyond anything I can say.

-- Ghazal (Ode) 448
Version by Coleman Barks, with Nevit Ergin
"The Glance"
Viking-Penguin, 1999

The Persian image:
http://tinyurl.com/rdngr

The Persian recitation:
http://tinyurl.com/rxjo4

==============================

MONDAY, MAY 22


Here, Sunlight offers Ghazal 3019, from the Diwan-e Shams,
in a version by Coleman Barks, and in translation by A.J. Arberry:


Dissolver of Sugar

Dissolver of sugar, dissolve me, if this is the time.
Do it gently with a touch of a hand, or a look.
Every morning I wait at dawn; that's when it's happened before.
Or do it suddenly like an execution.
How else can I get ready for death?
You breathe without a body like a spark.
You grieve, and I begin to feel lighter.
You keep me away with your arm,
but the keeping away is pulling me in.

-- Version by Coleman Barks
"The Essential Rumi"
HarperSanFrancisco, 1995

~~~~~~~~~~~~~~~~~~~~~~~~~~

You who slay like sugar the lovers, slay my soul sweetly this
moment, if you are slaying.
To slay sweetly and gently is the property of your hand,
because you slay with a glance he who seeks a glance.
Every morning continuously I am waiting, waiting, because
you generally slay me at dawn.
Your cruelty to us is candy; do not close the way to assistance.
Is it not the case that at the end you will slay me in front of the gate?
You whose breath is without a belly, you whose sorrow repels
sorrow, you who slay us in a breath like a spark,
Every moment you proffer another repulse like a shield; you
have abandoned the sword and are slaying with the shield.

-- Translation by A. J. Arberry
"Mystical Poems of Rumi 2"
The University of Chicago Press, 1991

The Persian image:
http://tinyurl.com/zonxp

The English image:
http://tinyurl.com/hhj23

The Persian recitation:
http://tinyurl.com/s5lw4

==============================

TUESDAY, MAY 23

Apparent imperfection


A disciple is like a new moon,
in reality no different than the full moon:
its apparent imperfection is a sign of gradual increase.
Night by night the new moon gives a lesson in gradualness:
with deliberation it says, "O hasty one,
only step by step can one ascend to the roof."
A skillful cook lets the pot boil slowly;
the stew boiled in a mad hurry is of no use.


-- Mathnawi VI:1208-1212
Version by Camille and Kabir Helminski
“Rumi: Jewels of Remembrance”
Threshold Books, 1996

The Persian image:
http://tinyurl.com/jdj6y

The Persian recitation:
http://tinyurl.com/qo89n

The Persian interpretation:
http://tinyurl.com/kcgaw

==============================

WEDNESDAY, MAY 24


"Love has made me Solomon”

~~~~~~~~~~~~~~~~~~~~~~~

Though the eye of intellect and competence see
me as mad, I have many arts in the circle of lovers.
Love has made me Solomon and my tongue
Asaf* -- how should I be tied to all these remedies and
incantations?
Like Abraham, I never turn away from the
Kaaba -- I reside in the Kaaba, I am its pillar.*
A thousand Rustams* cannot approach me -- why
should I be subject to the effeminate ego?
I take the bloody sword in hand -- I am a martyr
to Love in the midst of my own blood.
In this plain, I am the All-Merciful's nightingale.
Seek not my limits and border -- I have no limits.
Shams-i Tabrizi has nurtured me through love --
I am greater than the Holy Spirit and the Cherubim.

-- Ghazal (Ode) 1747
Translation by Professor William Chittick
"The Sufi Path of Love"
SUNY Press, Albany, 1983

*"Asaf" -- King Solomon's vizier, or counselor -- Sunlight Ed.
*"Pillar" -- according to traditon, Abraham built the Kaaba and resided there
for some time. -- Note by Chittick
*"Rustam" -- variously spelled "Rostam" -- legendary warrior king, one of the
subjects of the epic "Book of Kings" ("Shah Nameh") -- Sunlight Ed.

The Persian image:
http://tinyurl.com/r4v4o

The English image:
http://tinyurl.com/n2tu6

The Persian recitation:
http://tinyurl.com/qda72

==============================

THURSDAY, MAY 25

Every enemy is a remedy


The servant complains to God of pain:
in a hundred ways he moans.
God says, "But after all, grief and pain
have caused you to act rightly and humbly call on Me;
complain instead of the bounty that befalls you
and takes you far from My door."
In reality every enemy of yours is your remedy:
he is an elixir, a gift, and one that seeks to win your heart;
for you flee from him into solitude
imploring God's help.

~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~

Bandeh mi nâlad be-Haqq az dard o nish
sad shekâyat mi konad az ranj-e khvish
Haqq hami guyad keh "kher ranj o dard
mar torâ lâbeh konân va râst kard
In geleh zân ne`mati kon ket zanad
az dar-e Mâ dur va matrudet konad"
Dar haqiqat har `adu dâru-ye tost
kimiyâ o nâfe` o delju-ye tost
keh azu andar gorizi dar khalâ
este`ânat juyi az lotf-e Khodâ

-- Mathnawi IV: 91-95
Version by Camille and Kabir Helminski
"Rumi: Jewels of Remembrance"
Threshold Books, 1996
(Persian transliteration courtesy of Yahyá Monastra)

The Persian image:
http://tinyurl.com/ewmpt

The Persian recitation:
http://tinyurl.com/m8pu5

==============================

FRIDAY, MAY 26

"In the sea there is no partnership"


Sunlight presents Mathnawi VI, verses 2028-2041, in a
poetic version by Coleman Barks, and in literal translation by
R.A. Nicholson:


Dive into the Ocean. You're caught in your own
pretentious beard like something you didn't eat.
You're not garbage! Pearls want to be like you.
You should be with them where waves and fish
and pearls and seaweed and wind are all one.
No linking, no hierarchy, no distinctions,
no perplexed wondering, no speech.
Beyond describing.

Either stay here and talk
or go there and be silent.
Or do both by turns.
With those who see double, talk double talk.
Make noise, beat a drum, think of metaphors!
With Friends, say only mystery.
Near roses, sing.

With deceptive people, cover the jar and shield it.
But be calm with those in duality.
Speak sweetly and reasonably
Patience polishes and purifies.

-- Version by Coleman Barks
from "Sheikh Kharranqani and His Wretched Wife"
"The Essential Rumi"
HarperSanFrancisco, 1995

~~~~~~~~~~~~~~~

Go to the Sea of whose fish thou art born: how has thou
fallen, like rubbish, into the beard?
Thou art not rubbish – far be it from thee! Thou art an
object of envy to the pearl: thou hast the best right (to dwell)
amidst the waves and the sea.
‘Tis the Sea of Unity: there is no fellow or consort: its pearls
and fishes are not other than its waves.
Oh, absurd, absurd to make (aught) its partner. Far be it from
that Sea and its pure waves!
In the Sea there is no partnership or perplexity; but what can
I say to him that sees double? Nothing, nothing.
Since we are the mates of those who see double, O idolater,
‘tis necessary to speak in the fashion of him who attributes a
partner (to God).
That Unity is beyond description and condition: nothing
comes into the arena (domain) of speech except duality.
Either, like the double-seeing man, drink in (absorb and be
satisfied with) this duality, or close your mouth and be very
silent;
Or (do both) in turns, now silence, now speech; (in the com-
pany of the uninitiated) beat the drum like him that sees double,
and peace (be with you)!
When you see a confidant, declare the mystery of the Spirit:
(if) you see the rose, sing loud like nightingales.
(But) when you see (one who resembles) a water-skin full of
deceit and falsehood, shut your lips and make yourself like a
(dry-lipped) jar;
(For) he is an enemy to the water (of spiritual life): in his
presence do not move (your lips), else the stone of his ignorance
breaks the jar.
Patiently endure the punishments inflicted by the ignorant
man; give him fair words and dissemble (towards him) with the
reason that is divinely inspired.
Patience (shown) to the unworthy is the means of polishing
(purifying) the worthy: wherever a heart exists, patience purifies it.

-- Translation by Reynold A. Nicholson
The Mathnawi of Jalalu'ddin Rumi
Published and Distributed by
The Trustees of The "E.J.W. Gibb Memorial"

The Persian image:
http://tinyurl.com/kr2pg

The Persian recitation:
http://tinyurl.com/lcky4

The Persian interpretation:
http://tinyurl.com/jnk5n

http://tinyurl.com/lycg8

==============================

MONDAY, MAY 29


Every moment the world is renewed

Here, Sunlight brings an offering the Mathnawi, Book I, verses
1145-1149, in an interpretive version by Professor Coleman Barks, and
in the translation by Professor Reynold Nicholson, upon which Barks
based his version:

"The Moment"

In every instant there’s dying and coming back around.
Muhammad said, This world

is a moment, a pouring that refreshes and renews itself so
rapidly it seems continuous,

as a burning stick taken from the fire looks like a golden
wire when you swirl

it in the air, so we feel duration as a string of sparks."

-- Version by Coleman Barks
"The Soul of Rumi"
HarperSanFrancisco, 2001

~ ~ ~ ~ ~ ~ ~ ~ ~

Every moment the world is renewed, and we are unaware of
its being renewed whilst it remains (the same in appearance).
Life is ever arriving anew, like the stream, though in the body
it has the semblance of continuity.
From its swiftness it appears continuous, like the spark which
thou whirlest rapidly with thy hand.
If thou whirl a firebrand with dexterity, it appears to the
sight as a very long (line of) fire.
The swift motion produced by the action of God presents
this length of duration (Time) as (a phenomenon arising) from
the rapidity of Divine action.
Even if the seeker of this mystery is an exceedingly learned
man, (say to him), "Lo, Husamu'ddin, who is a sublime book
(where you will find the mystery revealed)."

-- Translation and Commentary by Reynold A. Nicholson
"The Mathnawi of Jalalu'ddin Rumi"
Published and Distributed by
The Trustees of The "E.J.W. Gibb Memorial"

The image:
http://tinyurl.com/q3hxo

The Persian recitation:
http://tinyurl.com/n7mlt

A Persian interpretation:
http://tinyurl.com/pmh33

==============================

TUESDAY, MAY 30

The fire that iron or gold needs—
would it be good for fresh quinces and apples?
The apple and quince are just slightly raw;
unlike iron, they need only a gentle heat.
But gentle flames are not enough for iron;
it eagerly draws to itself the fiery dragon’s breath.
That iron is the dervish who bears hardship:
under the hammer and fire, he happily glows red.

~ ~ ~ ~ ~ ~ ~ ~ ~ ~

Âteshi kâ salâh-e âhan yâ zarast
ki salâh-e âbi o sib-e tarast
Sib o âbi khâmi’i dârad khafif
nah cho âhan tâbeshi khvâhad latif
Layk âhan-râ latif ân sho`le-hâst
ku jazub-e tâbesh ân azhdahâst
Hast ân âhan faqir-e sakht-kash
zir-e potak o âtesh ast u sorkh o khvosh

-- Mathnawi II: 827-830
Version by Camille and Kabir Helminski
"Rumi: Daylight"
Threshold Books, 1994
Persian transliteration courtesy of Yahyá Monastra

The image:
http://tinyurl.com/rlj2y

The Persian recitation:
http://tinyurl.com/nm93d

A Persian interpretation:
http://tinyurl.com/ress5

==============================

WEDNESDAY, MAY 31


Sunlight presents Ghazal 1634 , in a poetic version by Jonathan Star and in translation by A.J. Arberry:


"This Will Not Win Him"


Reason says,
I will win him with my eloquence.

Love says,
I will win him with my silence.

Soul says,
How can I ever win him
When all I have is already his?

He does not want, he does not worry,
He does not seek a sublime state of euphoria –
How then can I win him
With sweet wine or gold? . . .

He is not bound by the senses –
How then can I win him
With all the riches of China?

He is an angel,
Though he appears in the form of a man.
Even angels cannot fly in his presence –
How then can I win him
By assuming a heavenly form?

He flies on the wings of God,
His food is pure light –
How then can I win him
With a loaf of baked bread?

He is neither a merchant, nor a tradesman –
How then can I win him
With a plan of great profit?

He is not blind, nor easily fooled –
How then can I win him
By lying in bed as if gravely ill?

I will go mad, pull out my hair,
Grind my face in the dirt –
How will this win him?

He sees everything –
how can I ever fool him?

He is not a seeker of fame,
A prince addicted to the praise of poets –
How then can I win him
With flowing rhymes and poetic verses?

The glory of his unseen form
Fills the whole universe
How then can I win him
With a mere promise of paradise?

I may cover the earth with roses,
I may fill the ocean with tears,
I may shake the heavens with praises –
none of this will win him.

There is only one way to win him,
this Beloved of mine –

Become his.

-- Version by Jonathan Star
"A Garden Beyond Paradise"
Bantam Books, 1992

~~~~~~~~~~~~~~~~~~~~~~

Reason says, I will beguile him with the tongue;" Love
says, "Be silent. I will beguile him with the soul."
The soul says to the heart, "Go, do not laugh at me
and yourself. What is there that is not his, that I may
beguile him thereby?"
He is not sorrowful and anxious and seeking oblivion
that I may beguile him with wine and a heavy measure.
The arrow of his glance needs not a bow that I should
beguile the shaft of his gaze with a bow.
He is not prisoner of the world, fettered to this world
of earth, that I should beguile him with gold of the
kingdom of the world.
He is an angel, though in form he is a man; he is not
lustful that I should beguile him with women.
Angels start away from the house wherein this form
is, so how should I beguile him with such a form and
likeness?
He does not take a flock of horses, since he flies on wings;
his food is light, so how should I beguile him with bread?
He is not a merchant and trafficker in the market of the
world that I should beguile him with enchantment of gain
and loss.
He is not veiled that I should make myself out sick and
utter sighs, to beguile him with lamentation.
I will bind my head and bow my head, for I have got out
of hand; I will not beguile his compassion with sickness or
fluttering.
Hair by hair he sees my crookedness and feigning; what’s
hidden from him that I should beguile him with anything
hidden.
He is not a seeker of fame, a prince addicted to poets,
that I should beguile him with verses and lyrics and
flowing poetry.
The glory of the unseen form is too great for me to
beguile it with blessing or Paradise.
Shams-e Tabriz, who is his chosen and beloved – perchance
I will beguile him with this same pole of the age.

-- Translation by A. J. Arberry
"Mystical Poems of Rumi 2"
The University of Chicago Press, 1991

The image:
http://tinyurl.com/o9q47

The Persian recitation:
http://tinyurl.com/qz3f8

==============================
Share/Bookmark

May 2006 - Part I

MONDAY, MAY 1


“I see my beauty in you” -- Ghazal 2234


I See My Beauty in You

I see my beauty in you. I become
a mirror that cannot close its eyes

to your longings. My eyes wet with
yours in the early light. My mind

every moment giving birth, always
conceiving, always in the ninth

month, always the come-point. How
do I stand this? We become these

words we say, a wailing sound moving
out into the air. These thousands of

worlds that rise from nowhere, how
does your face contain them? I’m

a fly in your honey, then closer, a
moth caught in flame’s allure, then

empty sky stretched out in homage.

-- Ghazal (Ode) 2234
Version by Coleman Barks, with Nevit Ergin
"The Glance"
Viking-Penguin, 1999

The Persian image:
http://tinyurl.com/no2bw

==============================

TUESDAY, MAY 2


You can’t sit inactive for a moment;
you can’t rest until some good or bad
has come out of you.
These impulses to action
bring your inner consciousness
more clearly into outer view.
How then should the reel—
which is the body—
become still, when the line’s end—
which is the mind—is pulling.

~ ~ ~ ~

Yek zamân bi kâr na-tavâni neshast
tâ badi yâ nika’i az to na-jast
in taqâzâ-hâ-ye kâr az bahr-e ân
shod movakkal tâ shavad serret `iyân
Pas kalâbeh-ye tan kojâ sâken shavad
chon sar-e reshteh-ye zamiresh mi-kashad

-- Mathnawi II: 996-998
Version by Camille and Kabir Helminski
"Rumi: Daylight"
Threshold Books, 1994
Persian transliteration courtesy of Yahyá Monastra

The Persian image:
http://tinyurl.com/ldfqh

the Persian recitation:
http://tinyurl.com/ppta3

==============================

WEDNESDAY, MAY 3


Thy shining Face has become my spirit's mirror -
we two were once one, my spirit and thy Spirit.
Oh perfect, full Moon! The house of the heart is
Thine! The intellect - which was once the master - has
become Thy slave and doorman.
From the day of Alast the spirit has been drunk
with Thee, though for a time it was distracted by water
and clay.
Since the clay has now settled to the bottom, the
water is clear - no more do I say, "This is mine, that is
Thine."
Now the Emperor of Rum has smashed the
Ethiopians* - may Thy laughing good fortune be forever
victorious!
Oh, Thy Face is like the moon - let me lament
from time to time, for Thy eloquent love has become my
veil.

-- Ghazal (Ode) 2243
Translation by William C. Chittick
"The Sufi Path of Love"
SUNY Press, Albany, 1983

* Rum or the Byzantine Empire is employed by Rumi to symbolize
light and union, while the Ethiopians symbolize darkness and
separation.

The Persian image:
http://tinyurl.com/ld6qq

the Persian recitation:
http://tinyurl.com/q7fok

==============================

THURSDAY, MAY 4


“Burning only makes me brighter”


Should love's heart rejoice unless I burn?
For my heart is Love's dwelling.
If You will burn Your house, burn it, Love!
Who will say, "It's not allowed?"
Burn this house thoroughly!
The lover's house improves with fire.
From now on I will make burning my aim,
for I am like the candle: burning only makes me brighter.
Abandon sleep tonight; traverse for one night
the region of the sleepless.
Look upon these lovers who have become distraught
and like moths have died in union with the One Beloved.
Look upon this ship of God's creatures
and see how it is sunk in Love.

~ ~ ~ ~ ~ ~ ~

Tâ na-suzam kay khonok gardad delesh
ay del mâ khândân o manzelesh
Khâneh-ye khvod-râ hami suzi be-suz
kist ânkas ku be-guyad "Lâ yajuz"
Khvish be-suz in khâneh-râ ay shir mast
khâneh-ye `âsheq chonin avvali-tarast
Ba`d azin in suz-râ qebleh konam
zânkeh shama`am man be-suzesh rawshanam
Khvâb-râ bo-g'zâr emshab ay pedar
yek shabi bar ku-ye bi khvâbân gozar
Be-negar in-hâ-râ keh majnun gashteh-'and
hamcho parvâneh beh vaslat koshteh-'and
Be-negar in kashti-ye khalqân gharq-e `Eshq
azhdahâyi gasht guyi halq-e `Eshq

-- Mathnawi VI: 617-623
Version by Camille and Kabir Helminski
"Rumi: Jewels of Remembrance"
Threshold Books, 1996
(Persian transliteration courtesy of Yahyá Monastra)

The Persian image:
http://tinyurl.com/m537n

the Persian recitation:
http://tinyurl.com/ozpbe

==============================

FRIDAY, MAY 5


Don’t look at your form, however ugly or beautiful.
Look at love and at the aim of your quest.

O you whose lips are parched, keep looking for water.
Those parched lips are proof that eventually you will
reach the source.

-- Mathnawvi, III: 1438/1440
Breathing Truth - Quotations from Jalaluddin Rumi
Selected and Translated by Muriel Maufroy
Sanyar Press - London, 1997

The Persian image:
http://tinyurl.com/pk2fu

the Persian recitation:
http://tinyurl.com/otne2

==============================

MONDAY, MAY 8


"Green from Inside"


The moon comes to visit as a guest
of the night. Rose sits down by

thorn. Someone washing clothes
asks for the sun's forgiveness!

Compass leg circles the point.
Muhammad arrives here, a stranger,

Spring to this dry tree. Hallaj
smiles at his cross. The pomegranate

flowers. Everyone talks about
greenery, not with words but quietly

as green itself talks from inside,
as we begin to live our love.

-- Ghazal (ode) 2400
Version by Coleman Barks, with Nevit Ergin
"The Glance"
Viking-Penguin, 1999

The Persian image:
http://tinyurl.com/rqyyb

==============================

TUESDAY, MAY 9


When through spiritual poverty someone is graced with nonexistence,
like Muhammad, he loses his shadow.
Fanâ'* graced the Prophet who said, "Poverty is my pride."
He became shadowless like the flame of a candle.
When the candle has become entirely flame from head to foot,
a shadow has no way to approach it.
The waxen candle fled from itself and its shadow into radiance
for the sake of the One by whom it was made.
God said, "I molded you for the sake of fanâ'."
It replied, "And so I took refuge in fanâ'."

~ ~ ~ ~ ~ ~ ~ ~

Chon fanâsh az faqr pirâyeh shavad
u Mohammad-vâr bi sâyeh shavad
"Faqr fakhri"-râ fanâ* pirâyeh shod
chon zabâneh-ye shama` u bi sâyeh shod
Shama` jomleh shod zabâneh pâ o sar
sâyeh-râ na-bovad beh-gerd-e u gozar
Mum az khvish o ze sâyeh dar gorikht
dar sho`â` az bahr-e U ki shama` rikht
Goft U "Bahr-e fanâyet rikhtam"
goft "Man ham dar fanâ be-gorikhtam"

*Disappearance of the individual self in the being of God.

-- Mathnawi V: 672-676
Version by Camille and Kabir Helminski
"Rumi: Jewels of Remembrance"
Threshold Books, 1996
(Persian transliteration courtesy of Yahyá Monastra)

The Persian image:
http://tinyurl.com/p7knn

the Persian recitation:
http://tinyurl.com/oberm

the Persian interpretation:
http://tinyurl.com/qfgdc

==============================

WEDNESDAY, MAY 10


The quarry of annihilation


You imprisoned in air nine spheres of emerald till
you brought into orbit a form of earth.
Water, what are you washing? Wind, what are
you seeking? Thunder, why are you roaring? Sphere,
why are you turning?
Love, why are you laughing? Reason, why are
you binding? Patience, why are you content? Face, why
are you pale?
What place is there for the head on the road of
fidelity? What worth has life itself in the religion of
manliness?
That man is perfect in quality who is the quarry
of annihilation; there is room for not one hair in the circle
of uniqueness.
Whether anguish or joy, it is far from freedom;
cold is that person who remains in hotness and coldness.
Where is the gleam of the charming brow if you
have seen my moon? Where is the gleam of drunkness if
you have drunk spiritual wine?
Has not disquietude from this purse and that bowl
seized you? After all you are not a blind ass; what are you
circling around?
With the breast unwashed what profits it to wash
the face? From greed you are like a broom, you are always
in this dust.
Every day for me is Friday, and this sermon of
mine is perpetual; this pulpit of mine is high, my screen is
true manliness.
When the steps of this pulpit become empty of men,
the spirits and the angels will bring a present from God.

-- Translation by A. J. Arberry
"Mystical Poems of Rumi 2"
The University of Chicago Press, 1991

The Persian image:
http://tinyurl.com/nqo2n

the Persian recitation:
http://tinyurl.com/rw8vw

==============================

THURSDAY, MAY 11


This marvellous opinion


The goods of this world and this body are melting snow;
yet God buys them, for it is said God has purchased.*
You prefer the melting snow to God's offer,
because you are dubious, you have no certainty.
There is this marvellous opinion within you
which won't fly to that garden of certainty.
Every opinion is really thirsting for conviction
and flapping its wings in pursuit.
When it attains knowledge, then the wing becomes a foot,
and its knowledge begins to scent that garden.
In the tested Way,
knowledge is inferior to certainty but above opinion.
Know that knowledge is a seeker of certainty,
and certainty is a seeker of vision and intuition.

~ ~ ~ ~ ~ ~ ~ ~ ~

Mâl o tan barfand rizân-e fanâ
Haqq kharidâresh keh Allâha-shtarâ*
Barf-hâ ze ân az saman-e avvalistet
keh hayi dar shakk yaqini nistet
Vin `ajab zannast dar to ay mohin
keh na-mi parad be-bostân-e yaqin
Har gomân teshneh-ye yaqin ast ay pesar
mi zanad andar tazâyod bâl o par
Chon resad dar `elm pas par pâ shavad
mar yaqin-râ `elm-e u buya shavad
Zânke hast andar Tariq-e moftatan
`elm kamtar az yaqin va fawq-e zann
`Elm juyâ-ye yaqin bâshad be-dân
vân yaqin juyâ-ye didast va `iyân

*al-Tawbah, 111

-- Mathnawi III: 4115-4121
Version by Camille and Kabir Helminski
"Rumi: Jewels of Remembrance"
Threshold Books, 1996
(Persian transliteration courtesy of Yahyá Monastra)

The Persian image:
http://tinyurl.com/pxawv

the Persian recitation:
http://tinyurl.com/ptgsw

the Persian interpretation:
http://tinyurl.com/qkvv6

==============================

FRIDAY, MAY 12


Sunlight offers Ghazal 120, from Molana Rumi's "Diwan-e Shams",
in versions by Jonathan Star and Kabir Helminski, and in translation by William Chittick:


We Can See the Truth in Your Eyes


For ages you have come and gone
courting delusion.
For ages you have run from the pain
and forfeited the ecstasy.
So come, return to the root of the root
of your own soul.

Although you appear in earthly form
Your essence is pure Consciousness.
You are the fearless guardian
of Divine Light.
So come, return to the root of the root
of your own soul.

When you lose all sense of self
the bonds of a thousand chains will vanish.
Lose yourself completely.
Return to the root of the root
of your own soul.

You descended from Adam, by the pure Word of God,
but you turned your sight
to the empty show of this world.
Alas, how can you be satisfied with so little?
So come, return to the root of the root
of your own soul.

Why are you so enchanted by this world
when a mine of gold lies within you?
Open your eyes and come -
Return to the root of the root
of your own soul.

You were born from the rays of God's Majesty
when the stars were in their perfect place.
How long will you suffer from the blows
of a nonexistent hand?
So come, return to the root of the root
of your own soul.

You are a ruby encased in granite.
How long will you deceive Us with this outer show?
So come, return to the root of the root
of your own soul.

After one moment with that glorious Friend
you became loving, radiant, and ecstatic.
Your eyes were sweet and full of fire.
Come, return to the root of the root
of your own soul.

Shams-e Tabriz, the King of the Tavern,
has handed you an eternal cup.
And God in all His glory is pouring the wine.
So come! Drink!
Return to the root of the root
of your own soul.

-- Version by Jonathan Star
"Rumi - In the Arms of the Beloved"
Jeremy P. Tarcher/Putnam, New York 1997

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

The Root of the Root of Your Self

Don't go away, come near.
Don't be faithless, be faithful.
Find the antidote in the venom.
Come to the root of the root of yourself.

Molded of clay, yet kneaded
from the substance of certainty,
a guard at the Treasury of Holy Light -
come, return to the root of the root of your Self.

Once you get hold of selflessness,
you'll be dragged from your ego
and freed from many traps.
Come, return to the root of the root of your Self.

You are born from the children of God's creation,
but you have fixed your sight too low.
How can you be happy?
Come, return to the root of the root of your Self.

Although you are a talisman protecting a treasure,
you are also the mine.
Open your hidden eyes
and come to the root of the root of your Self.

You were born from a ray of God's majesty
and have the blessings of a good star.
Why suffer at the hands of things that don't exist?
Come, return to the root of the root of your Self.

You are a ruby embedded in granite.
How long will you pretend it isn't true?
We can see it in your eyes.
Come to the root of the root of your Self.

You came here from the presence of that fine Friend,
a little drunk, but gentle, stealing our hearts
with that look so full of fire; so
come, return to the root of the root of your Self.

Our master and host, Shamsi Tabriz,
has put the eternal cup before you.
Glory be to God, what a rare wine!
So come, return to the root of the root of your Self.

-- Version by Kabir Helminski
"Love is a Stranger
Threshold Books, 1993

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

How long will you move backwards? Come
forward! Enter not into unbelief, come to religion!
Behold the elixir hidden within the venom --
come to the venom! And come, return to the root of the root
of your own self!
Although in form you are earthly, you have
been kneaded from certainty's substance.
You guard the treasury of God's Light -- so come,
return to the root of the root of your own self!
Once you have tied yourself to selflessness, you
will be delivered from selfhood
And released from the ties of a hundred
snares -- so come, return to the root of the root of your own self!
Though you are the talisman protecting the
world's treasure, within yourself, you are the Mine.
Open your hidden eyes and come, return to the
root of the root of your own self!
You were born of the rays of God's majesty and
have gained the good fortunes of your auspicious star.
How long will you suffer at the hands of
nonexistent things? Come! Return to the root of the root of
your own self!
You are a ruby in the midst of granite -- how
long will you try to deceive us?
We can see the truth in your eyes -- so come,
return to the root of the root of your own self!
You came here from the presence of that
haughty Friend, so you are drunk, gentle, and heart-ravishing,
And your eyes are sweet and full of fire -- so
come, return to the root of the root of your own true self!
The king and saki, Shams-i Tabrizi, has placed
before you the everlasting cup.
Glory be to God! What marvelous pure wine!
So come, return to the root of the root of your own self!

-- Translation by William Chittick
"The Sufi Path of Love"
SUNY Press, Albany, 1983

The Persian image:
http://tinyurl.com/lqvt7

==============================

MONDAY, MAY 15


The Phrasing Must Change

Learn about your inner self from those who know such things,
but don't repeat verbatim what they say.
Zuleikha let everything be the name of Joseph, from celery seed
to aloes wood. She loved him so much she concealed his name
in many different phrases, the inner meanings
known only to her. When she said, The wax is softening
near the fire, she meant, My love is wanting me.
Or if she said, Look, the moon is up or The willow has new leaves
or The branches are trembling or The coriander seeds
have caught fire or The roses are opening
or The king is in a good mood today or Isn't that lucky?
Or the furniture needs dusting or
The water carrier is here or It's almost daylight or
These vegetables are perfect or The bread needs more salt
or The clouds seem to be moving against the wind
or My head hurts or My headache's better,
anything she praises, it's Joseph's touch she means,
any complaint, it's his being away.
When she’s hungry, it’s for him. Thirsty, his name is a sherbet.
Cold, he’s a fur. This is what the Friend can do
when one is in such love. Sensual people use the holy names
often, but they don’t work for them.
The miracle Jesus did by being the name of God,
Zuleikha felt in the name of Joseph.

When one is united to the core of another, to speak of that
is to breathe the name Hu, empty of self and filled
with love. As the saying goes, The pot drips what is in it.
The saffron spice of connecting, laughter.
The onion smell of separation, crying.
Others have many things and people they love.
This is not the way of Friend and friend.

-- Mathnawi VI: 4020-43
Version by Coleman Barks
"The Essential Rumi"
HarperSanFrancisco, 1995

The Persian image:
http://tinyurl.com/rdvy2

The Persian recitation:
http://tinyurl.com/orpcz

A Persian interpretation:
http://tinyurl.com/mzf6d

http://tinyurl.com/n7bbm

http://tinyurl.com/nluq6

==============================

TUESDAY, MAY 16


"The body is like a letter"


The body is like a letter:
look into it and see whether it's worthy to be read by the King.
Go into a corner, open the letter, and read what is in it,
see whether its words are suitable for royalty.
If it isn't suitable, tear it to pieces,
write another letter, and remedy the fault.
But don't think it's easy to open the letter of the body;
otherwise everyone would readily discover the secret of the heart.
How difficult it is to open that letter!
It's only for the strong, not for those playing games.

~ ~ ~ ~ ~ ~ ~

Kâlbod nâmeh-st andar vay negar
hast lâyeq Shâh-râ ânkeh be-bar
Gusheh-'i raw nâmeh-râ bo-g'shâ be-khvân
bin keh harfesh hast dar khvord-e shahân
Gar ne-bâshad dar khvor ân-râ pâreh kon
nâmeh-ye digar nevis va châreh kon
Lik fath-e nâmeh-ye tan zap ma-dân
var nah har kas serr-e del didi `iyân
Nâmeh bo-g'shâdan cheh doshvârast o sa`b
kâr-e mardânast nah teflân o ka`b

-- Mathnawi, IV:1564-1568
Version by Camille and Kabir Helminski
"Rumi: Jewels of Remembrance"
Threshold Books, 1996
Persian transliteration courtesy of Yahyá Monastra

The Persian image:
http://tinyurl.com/rrcsc

The Persian recitation:
http://tinyurl.com/pb6xx

A Persian interpretation:
http://tinyurl.com/r8nxg

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WEDNESDAY, MAY 17


“Do you think I am in control here?”

Today, Sunlight offers two interpretations of Quatrain 1359:


Do you think I am in control here?
That for a moment, or even half a moment,
I can tell you what’s going on?

I am no more than a pen in a writer’s hand.
A ball smacked around by a polo stick.

-- Version by Jonathan Star
"Rumi - In the Arms of the Beloved"
Jeremy P. Tarcher/Putnam, New York 1997

~~~~~~~~~~~~~~~~~~~~~~~

Do you think I know what I'm doing?
That for one breath or half-breath
I belong to myself?
As much as a pen knows what it's writing
or the ball can guess where it's going next.

-- Version by Coleman Barks
"The Essential Rumi"
Castle Books, 1997

The Persian image:
http://tinyurl.com/msnna

The Persian recitation:
http://tinyurl.com/nq3vn

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