Sunday, December 20, 2009

[Sunlight] A short vacation for Sunlight

Dear Sunlight Subscribers

The Sunlight list will be on vacation for the next two weeks. The posts will resume on January 4th. Thanks for your continued interest in receiving these messages. It's a pleasure to share Rumi's wisdom with you.

We wish you all peace for the holidays and the coming new year.


The Sunlight Moderators


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Friday, December 18, 2009

[Sunlight] The Body is Too Slow for Me -- Ghazal 1668

~

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

"The Body is Too Slow for Me"


Toward the gardens,
Toward the orchards,
I am going.
If you want to stay here,
Stay here -
I am going!
My day is dark without His Face,
Toward that bright flame
I am going.

My soul is racing ahead of me.
It says, The body is too slow for me -
I am going.

The smell of apples arises
from the orchard of my soul.
One whiff and I am gone -
Toward a feast of apples
I am going.

A sudden wind won't blow me over.
Toward Him, like a mountain of iron,
I am going.

My shirt is ripped open
with the pain of loss.
Searching for a new life,
with my head held high,
I am going.

I am fire, though I seem like oil -
Seeking to be the fuel of His fire,
I am going.

I appear as a steady mountain
Yet bit by bit,
Toward that tiny opening
I am going.

-- Ode 1668
Version by Jonathan Star from a translation by Shahram Shiva
"A Garden Beyond Paradise: The Mystical Poetry of Rumi"
Bantam Books, 1992

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

~

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Thursday, December 17, 2009

[Sunlight] "The wheat that grows on my grave”

~


"Rumi would not have felt a sense of foreboding; quite the
contrary, he would have looked forward to the release of his soul
from the prison of self. Sepahsalar (a member of Rumi's inner
circle, and one of his biographers -- Ed.) expresses amazement about
the joyous and welcoming attitude toward death reflected in Rumi's
poems and wonders if anyone before or after will ever rival his words
in this regard. In several poems, some of them doubtless written on
the occasion of the death of one of his close disciples or an
important personage, Rumi reflects on the immortality of the soul."

-- "Rumi, Past and Present, East and West"
Franklin D. Lewis
Oneworld Oxford 2001

Here, in remembrance and celebration of the Urs, the "wedding"
of Rumi with the Beloved, Sunlight offers Ghazal (Ode) 683, in a
translation by Kolin and Mafi, and in translation by Ibrahim
Gamard. This ghazal was inscribed on Rumi's sarcophagus.

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

If you bake bread with the wheat that grows on my grave
you'll become drunk with joy and
even the oven will recite ecstatic poems.
If you come to pay your respects
even my gravestone will invite you to dance
so don't come without your drum.
Don't be sad. You have come to Gods feast.
Even death cannot stop my yearning
for the sweet kiss of my love.
Tear my shroud and wear it as a shirt,
the door will open and you'll hear
the music of your soul fill the air.
I am created from the ecstasy of love and
when I die, my essence will be released
like the scent of crushed rose petals.
My soul wants to leap and join
the towering soul of Shams.

-- Ghazal (Ode) 683
Translated by Azima Melita Kolin
and Maryam Mafi
"Rumi: Hidden Music"
HarperCollins Publishers Ltd, 2001

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

If wheat comes up from my grave (and) you bake bread 7102
from it, drunkenness will increase.
The dough and the baker will become crazy (and) his
oven will sing verses like a drunkard.
If you come to visit my tomb, its shape* will appear (to
you as) dancing.
(O) brother, don't come without a tambourine to my 7105
tomb, since (being) full of sorrow is not suitable at the
banquet of God.
The chattering chin is bound up and sleeping at the
tomb, (and) the mouth (of the spirit) is chewing the opium
and sweet deserts of the Beloved.
Tear (something) from the shroud (and) tie it to (your
chest; (then) from (within) your soul, open the door of a
(wine) tavern.*
From every direction (is) the sound of the quarreling and
the harp of the drunkards. Inevitably, from every activity,
(more) activity is born.
God has created me from the wine of Love; even if
death grinds me (down to nothing), I am that very same
Love.
I am drunkenness, and my origin (is) the wine of Love. Tell 7110
(me), what comes from wine except love?
My spirit won't stand waiting for a moment: it will fly to the
tower of the spirit of Shams-i Tabriz.*

-- From "The Dîwân-é Kabîr (or
Dîvân-é Shams-é Tabrîzî,
or Kulliyât-é Shams) of Jalaluddin Rumi.
Translated from the Persian by Ibrahim Gamard
(11/1998; revised 11/00)
(c) Ibrahim Gamard (translation, footnotes, &
transliteration)

(7104) its shape: literally, my donkey's back. An idiom
meaning, my tomb's shape.
(7106) a (wine) tavern: since alcoholic beverages are strictly
forbidden in Islam, wine is a metaphor in Persian Sufi poetry. The
wine tavern is the Sufi gathering place, the drunkards are the
dervishes, the wine-server is often the Sufi master, the wine is the
(God-given) spiritual grace of the master, and drunkenness is
spiritual ecstasy-- a foretaste of the pure wine of Paradise (Quran
76:21; 83:25), itself a symbol of Heavenly bliss.
(7111) Shams-i Tabriz: literally, Shamsu d-Deen-é Tabreez, The
Sun of the Faith of Tabriz (a city now located in Iran).

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

ze-khâk-é man agar gandom bar-ây-ad 7102
az-ân gar nân paz-î mastî fezây-ad

khamîr-o nân-bâ dêwâna gard-ad
tanûr-ash bayt mast-âna serây-ad

agar bar gûr-é man ây-î ziyârat
to-râ khar-poshta-am raqSân nomây-ad

ma-y-â bê-daf ba-gûr-é man, barâdar!
7105
ke dar bazm-é khodâ gham-gîn na-shây-ad

zanokh bar basta-wo dar gûr khofta
dahân afyûn-o nuql-é yâr khây-ad

be-darr-î z-ân kafan bar sîna band-î
kharâbâtê ze-jân-at dar-goshây-ad

ze-har sô bâng-é jang-o chang-é mast-ân
ze-har kârê ba-lâ-bud kâr zây-ad

ma-râ Haq az may-é `ishq âfrîd-ast
ham-ân `ishq-am agar marg-am be-sây-ad

man-am mastî-wo aSl-é man may-é `ishq 7110
be-gô, az may ba-joz mastî che ây-ad

ba-burj-é rûH-é shamsu d-dîn-é tabrîz
be-par-ad rûH-é man yak-dam na-pây-ad

(meter: oXXX oXXX oXX)

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

~

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Wednesday, December 16, 2009

[Sunlight] "Your spirit soars to the infinite"

~

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

The days of the body are increased by the spirit:
look what becomes of the body when the spirit departs.
The range of the body is an arm's length or two,
yet your spirit soars to the infinite.
Within the spirit's imagining,
it's only a half step to Baghdad or Samarkand.
The white of your eye is a coin's weight,
but the light of its spirit reaches the heights of the sky.
In a dream, without this eye, the light sees:
without this light what would the eye be but ruined?

~ ~ ~ ~ ~ ~ ~

Jesm az jân ruz afzun mi shavad
chon ravad jân jesm bin chon mi shavad
Hadd-e jesmet yek do gaz khvod bish nist
jân-e to tâ âsmân jawlân konist
Tâ be-Baghdâd o Samarqand ay homâm
ruh-râ andar tasavvor nim-e gâm
Do deram sangast pih-e cheshmetân
nur-e ruhesh tâ `anân-e âsmân
Nur bi in cheshm mi binad be-khvâb
cheshm bi in nur cheh bovad joz kharâb

-- Mathnawi IV: 1881-1885
Version by Camille and Kabir Helminski
"Rumi: Jewels of Remembrance"
Threshold Books, 1996
(Persian transliteration courtesy of Yahyá Monastra)

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

~

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Tuesday, December 15, 2009

[Sunlight] "I have never become less from dying"

~


Rumi departed earthly life on 5 Jumadi II, 672 A.H (according to
the Islamic lunar calendar; Dec 17, 1273 A.D., according to the
Christian calendar). His death is referred to by Persians
as "vesal", meaning "union (with the Beloved)", while in the Mevlevi
Sufi tradition, the expression "shab-i aroos" (variously
spelled "sheb-i arus", etc., in transliteration) is used, a phrase
meaning "the wedding night" -- the night of Rumi's marriage to the
Beloved. (The Sufi tradition of referring to the death of a Sufi
saint as "urs" -- a wedding -- predates Rumi, and is still used in
Sufi circles.)

Over the next few days, the Sunlight mailing list will offer
poems appropriate to the memory of Molana's passing from this life,
and touching on his teachings on the significance of death.

Here, Sunlight offers a selection from the Mathnawi, Book III,
verses 3501 - 3506, in a translation by Professor William Chittick,
in a version by the Helminskis (accompanied by a Persian
transliteration), and in a translation by Dr. Ibrahim Gamard
(accompanied by Dr. Gamard's Persian transliteration):


~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
I died from the mineral kingdom and became a
plant; I died to vegetative nature and attained to animality.
I died to animality and became a man. So why
should I fear? When did I ever become less through dying?

-- Mathnawi III: 3901-03
Translation by William P. Chittick
"A Sufi Path of Love"
SUNY Press, Albany, 1983

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

O my noble friends, slaughter this cow,
if you wish to raise up the spirit of insight.
I died to being mineral and growth began.
I died to vegetable growth and attained to the state of animals.
I died from animality and became Adam:
why then should I fear?
When have I become less by dying?
Next I shall die to being a human being,
so that I may soar and lift up my head among the angels.
Yet I must escape even from that angelic state:
everything is perishing except His Face.*
Once again I shall be sacrificed, dying to the angelic;
I shall become that which could never be imagined —
I shall become nonexistent.
Nonexistence sings its clear melody,
Truly, unto Him shall we return!**

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

Yâ kirâmi idhbahu hâdhâ al-baqar
in uridtum hashr arwâh al-nazar
Az jamâdi mordam va nâmi shodam
vaz namâ mordam be-hayavân bar-zadam
Mordam az hayavâni va dam shodam
pas cheh tarsam kay ze mordan kam shodam
Hamleh-ye digar be-miram az bashar
tâ bar dam az malâyek par o sar
Vaz malak ham bâyadam jastan ze ju
kullu shay'in hâlikun illâ Wajhuhu*
Bâr-e digar az malak qorbân shodam
ânche andar vahm na-âyad ân shavam
Pas `adam gardam `adam chon orghanun
guyadam keh innâ ilayhi râji`un**

-- Mathnawi III:3900-3906
Version by Camille and Kabir Helminski
"Rumi: Daylight"
Threshold Books, 1994
Persian transliteration courtesy of Yahyá Monastra

*al-Qasas, 88
**al-Baqarah, 156

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

The Ascension of the Spirit

Mathnawi III: 3901-3906

I died to the mineral state and became a plant;* I died to
the vegetable state and reached animality;* (3901)
I died to the animal state and became a man;* then what
should I fear? -- I have never become less from dying.
At the next charge (forward) I will die to human nature, so
that I may lift up (my) head and wings (and soar) among the
angels.
And I must (also) jump from the river* of (the state of) the
angel: "Everything perishes except His Face."*
Once again I will become sacrificed from (the state of) the
angel; I will become that which cannot come into the imagination.*
(3905)
Then I will become non-existent;* non-existence says to
me (in tones) like an organ: "Truly, to Him is our return."*
(3906)

-- From "The Mathnawî-yé Ma`nawî"
[Rhymed Couplets of Deep Spiritual Meaning]
of Jalaluddin Rumi.
(With gratitude for R.A. Nicholson's translation)
(c) Ibrahim Gamard (translation, footnotes, &
transliteration)

(3901) I died to the mineral state and became a plant: the line
which precedes this famous passage shows that the context has
to do with transcendence of the human body and ego (as translated
by Nicholson: "O my noble (friends), slaughter this cow (the fleshly
soul), if ye desire to raise to life the spirits (possessed) of
insight."
(3901) and reached animality: "It means an animal which ate
plants." (Translated from a Persian translation of the famous
Turkish 17th century commentary by Anqaravi)
(3902) and became a man: "It means a man who ate animals."
(Anqaravi, Commentary)
(3904) jump from the river: "i.e. 'to escape'." (Nicholson,
Commentary)
(3094) "Everything perishes except His Face": Qur'an 28:88.
(3095) that which cannot come into the imagination: refers to
a saying of the Prophet Muhammad: "What no eye has seen,
what no ear has heard, and what has never passed into the heart
of any mortal."
(3906) Then I will become non-existent: "i.e. 'I shall become
fání fí 'lláh." [= ecstatically annihilated (of self) in
God] (Nicholson, Commentary)
(3096) "Truly, to Him is our return": Qur'ân 2:156.
These verses describe re-ascent of the spirit back to God,
following its descent into matter. This is not transmigration,
reincarnation, or an early view of biological evolution (see
Chittick, "The Sufi Path of Love," pp. 72-82; see also related
verses in III: 4178-89; 3165-69).
"The soul, as a mode of Divine Being,... 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)
"Then, if he can abandon human cravings with his own free
will and die a chosen death, he will arrive at the stage of spirit.
If he also dies to the stage of spirit and erases his existence in
the Presence of God he will be abiding and will live eternally
and will find everlasting bliss. Mawlana (Jalaluddin Rumi)
indicated this meaning in [these] verses..." (Anqaravi,
Commentary)

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

az jumâdî mord-am-o nâmê shod-am 3901
w-az namâ mord-am ba-Haywân bar zad-am

mord-am az Hawânî-wo âdam shod-am
pas che tars-am, kay ze mordan kam shod-am?

Hamla-yé degar be-mîr-am az bashar
tâ bar âr-am az malâ'ik parr-o sar

w-az malak ham bâyâd-am jastan ze jû
kullu shay-in hâlik illâ wajha-hu

bâr-é dêgar az malak qurbân shaw-am 3905
ân-che andar wahm n-ây-ad ân shaw-am

pas `adam gard-am `adam chûn arghanûn 3906
gôy-ad-am ke innâ ilay-hi râji`ûn

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

~

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Monday, December 14, 2009

[Sunlight] Coming again to the Beloved -- Ghazal 3079

~

Sunlight presents Ode 3079 - in a version by Coleman Barks and in a translation by A.J. Arberry:

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

MEADOWSOUNDS

We've come again to that knee of seacoast
no ocean can reach.

Tie together all human intellects.
They won't stretch to here.

The sky bares its neck so beautifully,
but gets no kiss. Only a taste.

This is the food that everyone wants,
wandering the wilderness, "Please give us
your manna and quail."

We're here again with the beloved.
This air, a shout. These meadowsounds,
an astonishing myth.

We've come into the presence of the one
who was never apart from us.

When the waterbag is filling, you know
the water carrier's here!

The bag leans lovingly against your shoulder.
"Without you I have no knowledge,
no way to reach anyone."

When someone chews sugarcane,
he's wanting this sweetness.

Inside this globe the soul roars like thunder.
And now silence, my strict tutor.

I won't try to talk about Shams.
Language cannot touch that presence.

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

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

We have come once again to a lord to whose knee no sea
reaches.
Tie together a thousand minds, they will not reach Him; how
shall a hand or foot reach the moon in heaven?
The sky stretched out its throat eagerly to Him; it found no
kiss, but it swallowed a sweetmeat.
A thousand throats and gullets stretched towards His lip.
"Scatter too on our heads manna and quails."
We have come again to a Beloved, from whose air a shout has
reached our ears.
We have come again to that sanctuary to bow the brow which
is to surpass the skies.
We have come again to that meadow to whose bolbol `anqa is
a slave.*
We have come to Him who was never apart from us; for the
waterbag is never filled without the existence of a water-carrier.
The bag always clings to the body of the water-carrier, saying,
"Without you, I have no hand or knowledge or opinion."
We have come again to that feast with the sweet dessert of
which the sugarcane chewer attained his desire.
We have come again to that sphere, in whose bent the soul
roars like thunder.
We have come again to that love at whose contact the div has
become peri-like.
Silence! Seal the rest under your tongue, for a jealous tutor
has been put in charge of you.
Speak not of the talk of the Pride of Tabriz, Shams-e Din, for
the rational mind is not suitable for that speech.

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

* Anqa or Simorg is the legendary bird by which the Sufis sometimes
represent the unknown God. Simorg is sometimes considered to symbolize
the perfect man.

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

~

------------------------------------

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Friday, December 11, 2009

[Sunlight] "The prospect of pearls"

~

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

Stinginess is not seeing the abundance:
the prospect of pearls keeps the diver glad.

~ ~ ~ ~ ~ ~ ~ ~

Bokhl nâ-didan bovad a`vâz-râ
shâd dârad did-e dorr khavvâz-râ


-- Mathnawi II: 898
Version by Camille and Kabir Helminski
"Rumi: Daylight"
Threshold Books, 1994
Persian transliteration courtesy of Yahyá Monastra

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

~


------------------------------------

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Thursday, December 10, 2009

[Sunlight] "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 drunkeness 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.

*In the past it was believed that the earth was encircled by nine spheres.

-- Ghazal (Ode) 2589
Translation by A. J. Arberry
"Mystical Poems of Rumi 2"
The University of Chicago Press, 1991

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

~

------------------------------------

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Tuesday, December 08, 2009

[Sunlight] "The owner of the heart"

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

The Prophet said, "God doesn't pay attention to your outer form:
so in your improvising, seek the owner of the Heart."
God says, "I regard you through the owner of the Heart,
not because of prostrations in prayer or the giving of wealth in charity."*
The owner of the Heart becomes a six-faced mirror:
through him God looks out in all the six directions.

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

Goft "Lâ yanzuru ilâ taswîrakum
fa-btaghû dhâ al-Qalbi fî tadbîrakum"
"Man ze sâheb-del konam dar to nazar
ni be-naqsh-e sajdeh o isâr-e zar"*
Sâheb-del âyeneh-ye shesh ru shavad
Haqq azu dar shesh jehat nâzer bovad

*Hadith qudsi, an extra-Qur'ânic revelation.

-- Mathnawi V: 869-870; 874
Version by Camille and Kabir Helminski
"Rumi: Jewels of Remembrance"
Threshold Books, 1996
Persian transliteration courtesy of Yahyá Monastra

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


------------------------------------

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Monday, December 07, 2009

[Sunlight] "The world does not work without both"

~

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

There once was a sneering wife
who ate all her husband brought home
and lied about it.

One day it was some lamb for a guest
who was to come. He had worked two hundred days
in order to buy that meat.

When he was away, his wife cooked a kabob
and ate it all, with wine.

The husband returns with the guest.
"The cat has eaten the meat," she says.
"Buy more, if you have any money left."

He asks a servant to bring the scales,
and the cat. The cat weighs three pounds.
"The meat was three pounds, one ounce.
If this is the cat, where is the meat?
If this is the meat, where is the cat?
Start looking for one or the other!"

If you have a body, where is the spirit?
If you're spirit, what is the body?

This is not our problem to worry about.
Both are both. Corn is corn-grain and cornstalk.
The Divine Butcher cuts us a piece from the thigh,
and a piece from the neck.

Invisible, visible, the world
does not work without both.

If you throw dust at someone's head, nothing will
happen.
If you throw water, nothing.
But combine them into a lump. That marriage
of water and dirt cracks open the head,
and afterwards there are other marriages.

-- Mathnawi V: 3409-3429
Version by Coleman Barks
"We Are Three,"
Maypop, 1987

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

~

------------------------------------

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Friday, December 04, 2009

[Sunlight] The world is full of remedies

~

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

The world is full of remedies,
but you have no remedies until God
opens a window for you.
Though you are unaware of that remedy now,
God will make it clear
in the hour of need.

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

Kawn por-e châreh-st va hichet châreh ni
tâ keh na-goshâyad Khodâyet rawzani
Garcheh to hasti konun ghâfel az ân
vaqt-e hâjat Haqq konad ân-râ `iyân

-- Mathnawi II: 682-683
Version by Camille and Kabir Helminski
"Rumi: Daylight"
Threshold Books, 1994
Persian transliteration courtesy of Yahyá Monastra

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

~

------------------------------------

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Thursday, December 03, 2009

[Sunlight] Heaven's secrets

~

Today, Sunlight offers two interpretations of Quatrain 729:

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

never say
no one knows the way
never say
profound humans
can't be found
just because
you're kept out of
heaven's secrets
you think everyone
is like you

--Translation by Nader Khalili
Rumi, Dancing the Flame
Cal-Earth Press, 2001

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

You claim skill in every art
and knowledge of every science,
Yet you cannot even hear
what your own heart is telling you.

Until you can hear that simple voice
How can you be a keeper of secrets?
How can you be a traveller on this path?

-- Version by Jonathan Star and Shahram Shiva
A Garden Beyond Paradise
Bantam Books, 1992

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

~


------------------------------------

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Wednesday, December 02, 2009

[Sunlight] "Don't go to sleep" -- Ghazal 2232

~

Here, Sunlight offers Ghazal (Ode) 2232, from Molana Jalal al-Din Rumi's "Divan" (known variously as the "Divan-e Kabir", or the
"Divan-e Shams"), in versions by Helminski and Barks; and in
translation by A.J. Arberry:

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

"Search the Darkness"

Sit with your friends; don't go back to sleep.
Don't sink like a fish to the bottom of the sea.

Surge like an ocean,
don't scatter yourself like a storm.

Life's waters flow from darkness.
Seach the darkness, don't run from it.

Night travelers are full of light,
and you are, too; don't leave this companionship.
Be a wakeful candle in a golden dish,
don't slip into the dirt like quicksilver.

The moon appears for night travelers,
Be watchful when the moon is full.

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

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

"The Ocean Moving All Night"

Stay with us. Don't sink to the bottom
like a fish going to sleep.
Be with the ocean moving steadily all night,
not scattered like a rainstorm.

The spring we're looking for
is somewhere in this murkiness.
See the night-lights up there traveling together,
the candle awake in its gold dish.

Don't slide into the cracks of ground like spilled mercury.
When the full moon comes out, look around.

-- Version by Coleman Barks
(from a translation by John Moyne)
"Open Secret"
Threshold Book, 1984

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

Sit with your comrades, do not go to sleep; do not go to the
bottom of the sea like a fish.
Be surging all night like the sea; no, do not go scattered like a
torrent.
Is not the water of life in darkness? Seek in darkness and do
not hurry away.
The nightfarers of heaven are full of light; you too, go not away
from the company of your companions.
Is not the wakeful candle in a golden dish? Go not into earth
like quicksilver.
The moon shows its face to the night-travelers; be watchful,
on the night of moonshine do not go.

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

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

~

------------------------------------

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Tuesday, December 01, 2009

[Sunlight] The beginning of pride and hatred

~

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

The beginning of pride and hatred
lies in worldly desire,
and the strength of your desire is from habit.
When an evil tendency becomes confirmed by habit,
rage is triggered when anyone restrains you.

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

Ebtedâ-ye kebr o kin az shahvatast
râsekhi-ye shahvat az `âdatast
Chon ze `âdat gasht mohkam khui bad
khashm âyad bar kasi ket vâ kashad

-- Mathnawi II:3458-3459
Version by Camille and Kabir Helminski
"Rumi: Daylight"
Threshold Books, 1994
Persian transliteration courtesy of Yahyá Monastra

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

~

------------------------------------

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Monday, November 30, 2009

[Sunlight] The Importance of Gourdcrafting

~

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

The Importance of Gourdcrafting

There was a maidservant
who had cleverly trained a donkey
to perform the services of a man.

From a gourd,
she had carved a flanged device
to fit on the donkey's penis, to keep him
from going too far into her.

She had fashioned it just to the point
for her pleasure, and she greatly enjoyed
the arrangement, as often as she could!

She thrived, but the donkey was getting
a little thin and tired-looking.

The mistress began to investigate. One day
she peeked through a crack in the door
and saw the animal's marvelous member
and the delight of the girl
stretched under the donkey.

She said nothing. Later, she knocked on the door
and called the maid out on a errand,
a long and complicated errand.
I won't go into details.

The servant knew what was happening, though.
"Ah, my mistress," she thought to herself,
"you should not send away the expert.

When you begin to work without full knowledge,
you risk your life. Your shame keeps you
from asking me about the gourd, but you must
have that to join with this donkey.
There's a trick you don't know!"

But the woman was too fascinated with her idea
to consider any danger. She led the donkey in
and closed the door, thinking, "With no one around
I can shout in my pleasure."
She was dizzy
with anticipation, her vagina glowing
and singing like a nightingale.

She arranged the chair under the donkey,
as she had seen the girl do. She raised her legs
and pulled him into her.
Her fire kindled more,
and the donkey politely pushed as she urged him to,
pushed through and into her intestines,
and without a word, she died.

The chair fell one way,
and she the other.

The room was smeared with blood.
Reader,
have you ever seen anyone martyred
for a donkey? Remember what the Qur'an says
about the torment of disgracing yourself.

If you die of what that leads you to do,
you are just like this woman on the floor,
She is an image of immoderation.

Remember her,
and keep your balance.

The maidservant returns and says, "Yes, you saw
my pleasure, but you didn't see the gourd
that put a limit on it. You opened
your shop before a Master
taught you the craft."

-- Mathanawi V: 1333-1405
Version by Coleman Barks
The Essential Rumi
HarperSanFrancisco, 1995

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

~

------------------------------------

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Friday, November 27, 2009

[Sunlight] Reap the benefit of God's beneficence

~

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

Reap the benefit of God's beneficence in these words:
"For my Sustainer does not love excessive rejoicing."
Rein in your joy for all He causes to come to you,
for the gifts that preoccupy you
divert you from Him.
Rejoice in Him, rejoice in nothing but Him.

~ ~ ~ ~ ~ ~ ~ ~ ~

Min rabâh Allâh kûnû râbihîn
an "Rabbi lâ yuhibbu al-farihîn"
Ifrahû hawnan bi-mâ âtâkum
kullu âtin mushaghghil alhâkum
Shâd az Vay shaw ma-shaw az ghayr Vay
U bahârast va degar-hâ mâh-e Day

-- Mathnawi III: 505-507
Version by Camille and Kabir Helminski
"Rumi: Jewels of Remembrance"
Threshold Books, 1996
(Persian transliteration courtesy of Yahyá Monastra)

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

~

------------------------------------

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Thursday, November 26, 2009

[Sunlight] Love is a mirror -- Quatrain 1868

~

Today, Sunlight offers two interpretations of Quatrain 1868:

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

With love you cannot bargain
there, the choice is not yours.
Love is a mirror, it reflects
only your essence,
if you have the courage
to look in its face.

-- Translation by Azima Melita Kolin
and Maryam Mafi
Rumi: Whispers of the Beloved
HarperCollins Publishers Ltd, 1999

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

love is
a mirror
you see nothing
but your reflection
you see nothing
but your real face

--Translation by Nader Khalili
Rumi, Dancing the Flame
Cal-Earth Press, 2001

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

~


------------------------------------

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Tuesday, November 24, 2009

[Sunlight] "The value of your own soul"

~

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

You know the value of every article of merchandise,
but if you don't know the value of your own soul,
it's all foolishness.
You've come to know the fortunate and the inauspicious stars,
but you don't know whether you yourself
are fortunate or lucky.
This, this is the essence of all sciences—
that you should know who you will be
when the Day of Reckoning arrives.

~ ~ ~ ~ ~ ~ ~ ~

Qimat-e har kâleh mi dâni keh chist
qimat-e khvod-râ na-dâni ahmaqist
Sa`d-hâ va nahs-hâ dânesteh-'i
na-negari to sa`di yâ nâ-shosteh-'i
Jân-e jomleh-ye `elm-hâ inast in
keh be-dâni man kiam dar Yawm-e Din

-- Mathnawi III: 2653-2654
Version by Camille and Kabir Helminski
"Rumi: Jewels of Remembrance"
Threshold Books, 1996
(Persian transliteration courtesy of Yahyá Monastra)

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

~

------------------------------------

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Monday, November 23, 2009

[Sunlight] Those who live in union

~

Two presentations from the Mathnawi on the state of living in union - a poetic version by Barks and a literal translations by Nicholson.

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

"The Naked Sun"


Those who live in Union become pregnant
with the feelings and words of invisible forms!
Their amazed mouths open.
Their eyes withdraw.

Children are born of the illumination.
We say "born," but that's not right.
It only points to a new understanding.

Be quiet and let the Master of Speech talk.
Don't try to dress up your own nightingale-song
to sell to this Rose!
Be all ear.

This pregnancy!
So subtle and delicious,
the way ice in July reminds us of winter,
the way fruit in January tells of summer generosity.
That's how the naked Sun
embraces all the orchard-brides at once.

-- Mathnawi VI, 1810-1822
Version by Coleman Barks from a
translation by John Moyne
"This Longing"
Threshold, 1988

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

In like manner (all) the parts of those intoxicated with union
are pregnant with the (ideal) forms of (ecstatic) feelings and
words.
Their mouths remain gaping (in amazement) at the beauty of
(that) ecstasy, (While) their eyes are absent (withdrawn) from the
forms of this world.
Those (spiritual) progenies are not (produced) by means of
these four (elements); consequently they are not seen by these
eyes.
Those progenies are born of (Divine) illumination; consequently
they are covered (from sight) by a pure veil.
We said "born," but in reality they are not born, and this
expression is only (used) in order to guide (the understanding).
Hark, be silent that the King of Say* may speak: do not play
the nightingale* with a Rose of this kind.
This eloquent Rose is full of song* and cry: O nightingale, let
thy tongue cease, be (all) ear!
Both (these) kinds* of pure ideal forms are valid (trustworthy)
witnesses to the mystery of union.
Both (these) kinds of subtle and delectable beauty are witnesses
to (spiritual) pregnancies and growing big (with child)* in the past,
Like ice that in the brilliant* (month of) Tamuz is ever telling
the story of winter.
And recalling the cold winds and intense frost in those hard
days and times;
(Or) like fruit that in winter-time tells the story of God's
lovingkindness
And the tale of the season when the sun was smiling and
embracing* the brides of the orchard.
The ecstasy is gone but thy (every) part remains as a souvenir:
either inquire of it, or thyself recall (the ecstasy) to mind.

-- Mathnawi,VI, 1810-1823
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"

* I.e. God who speaks through the prophets and saints.
* Literally, "do not sell (offer for sale and display) the quality
(song) of the nightingale."
* Literally, "(sound of) boiling."
* I.e. feeling and words.
* Literally, "(the process of) raising to life."
* Literally, "made new," "renovated."

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

~

------------------------------------

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Friday, November 20, 2009

[Sunlight] “For the sake of those in need”

~

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

It was Mary's painful need that made the infant Jesus
begin to speak from the cradle.
Whatever grew has grown for the sake of those in need,
so that a seeker might find the thing he sought.
If God Most High has created the heavens,
He has created them for the purpose of satisfying needs.
Wherever a pain is, that's where the cure goes.
wherever poverty is, that's where provision goes.
Wherever a difficult question is,
that's where the answer goes;
wherever a ship is, water goes to it.
Don't seek the water; increase your thirst,
so water may gush forth from above and below.
Until the tender-throated babe is born,
how should the milk for it
flow from the mother's breast?

~ ~ ~ ~ ~

Ân niyâz-e Maryami budast o dard
keh chonân tefli sokhan âghâz kard
Hich ruyad az pay-e mohtâj rost
tâ biyâbad tâlebi chizi keh jost
Haqq Ta`âlâ gar samâvât âfarid
az barâ-ye daf`-e hâjât âfarid
Har kojâ dardi davâ ânjâ ravad
har kojâ faqri navâ ânjâ ravad
Har kojâ moshkel javâb ânjâ ravad
har kojâ kashtist âb ânjâ ravad
Âb kam ju teshnegi âvor be-dast
tâ be-jushad âb az bâlâ o past
Tâ na-zâyad teflak-e nâzek-golu
kay ravân gardad ze pestân shir-e u

-- Mathnawi III: 3204; 3208-3213
Version by Camille and Kabir Helminski
"Rumi: Jewels of Remembrance"
Threshold Books, 1996
(Persian transliteration courtesy of Yahyá Monastra)

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

~

------------------------------------

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Thursday, November 19, 2009

[Sunlight] Only your name, only your wine -- Ghazal 2162

~

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

rebellious i feel again
i swear i can tear
every chain
you wrap around me

i'm that crazy
fastened fellow who
cages monsters
by his magical tongue

i don't want
this mortal life
i don't desire
this mortal soul

you my life
you my soul
you my love
that's who i want

when you hide away
i feel darkness in my faith
and when you appear
i'm filled with grace

if i drank from this jar
it's because of your reflection
and if i breathe without you
i regret it for the rest of my life

without you i swear
even if i fly
i'm sad
as a dark cloud

without you
even in a rose garden
i feel in prison
i swear again

the music to my ear
is only your name
the dance of my soul
is only with your wine

please come again
and reconstruct
this house of mine
this is my existence

going to an abbey
or going to a mosque
i'm only there
in search of you

-- Ghazal 2162
Poetic translation by Nader Khalili
"Rumi, Fountain of Fire"
Cal-Earth Press, 1994

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

~

------------------------------------

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Wednesday, November 18, 2009

[Sunlight] For I am born of the Sun -- Ghazal 1621

~

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

I only speak of the Sun
because the Sun is my Master
I worship even the dust at His feet.
I am not a night-lover and do not praise sleep
I am the messenger of the Sun!
Secretly I will ask Him and pass the answers to you.
Like the Sun I shine on those who are forsaken
I may look drunk and disheveled but I speak the Truth.
Tear off the mask, your face is glorious,
your heart may be cold as stone but
I will warm it with my raging fire.
No longer will I speak of sunsets or rising Moons,
I will bring you love's wine
for I am born of the Sun
I am a King!

-- Ghazal (Ode) 1621
Translated by Azima Melita Kolin
and Maryam Mafi
Rumi: Hidden Music
HarperCollins Publishers Ltd, 2001

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

~

------------------------------------

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Tuesday, November 17, 2009

[Sunlight] "You're all mixed up"

~

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

You're all mixed up.
For the sake of position,
you come with reverence before the blind
and wait in the hall;
but in the presence of one who can see,
you behave with disrespect.
No wonder you've become fuel for the fire of desire.

~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~

To be-`aksi pish-e kurân bahr-e jâh
bâ hozur âyi neshini pâyegâh
Pish-e binâyân koni tark-e adab
nâr-e shahvat-râ az ân gashti hatab

-- Mathnawi II: 3221-3222
Version by Camille and Kabir Helminski
"Rumi: Daylight"
Threshold Books, 1994
Persian transliteration courtesy of Yahyá Monastra

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

~

------------------------------------

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Monday, November 16, 2009

[Sunlight] Begin the music instead -- Quatrain 82

~

Today, Sunlight offers two interpretations of Quatrain 82:

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

today like everyday
I'm in no sober mood
don't open the door
to my thoughts
begin the music instead
for the one who sees
only the beloved's face
there are a hundred
ways to pray
to prostrate
or to be humbled
to the ground

--Translation by Nader Khalili
Rumi, Dancing the Flame
Cal-Earth Press, 2001

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

Today, like every other day, we wake up empty
and frightened. Don't open the door to the study
and begin reading. Take down a musical instrument.

Let the beauty we love be what we do.
There are hundreds of ways to kneel and kiss the ground.

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

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

~


------------------------------------

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Friday, November 13, 2009

[Sunlight] "That which God said to the rose"

~

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

That which God said to the rose,
and caused it to laugh in full-blown beauty,
He said to my heart,
and made it a hundred times more beautiful.

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

Ânche gol-râ goft Haqq khandânesh kard
bâ del-e man goft va sad chandânesh kard

-- Mathnawi III: 4129
Version by Camille and Kabir Helminski
"Rumi: Jewels of Remembrance"
Threshold Books, 1996
Persian transliteration courtesy of Yahyá Monastra

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

~

------------------------------------

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Thursday, November 12, 2009

[Sunlight] The path to the unseen, unveiled -- Ghazal 943

~

Sunlight presents Ghazal 943, from the Diwan-e Shams, in a literal translation by A.J. Arberry and in interpretive translation by Raficq Abdulla:


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

At the night prayer, when the sun declines to sinking, this way
of the senses is closed and the way to the Unseen is opened.
The angel of sleep then drives forward the spirits, even as the
shepherd who watches over his flock.
To the placeless, towards the spiritual meadows, what cities
and what gardens he there displays to them!
The spirit beholds a thousand marvelous forms and shapes,
when sleep excises from it the image of the world.
You might say that the spirit was always a dweller there, it
remembers not this world, and its weariness does not increase.
Its heart so escapes from the load and burden for which it
trembled here, that no care for it gnaws at it any more.

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

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

Time passes, time passes wearing out all clocks
Travelling into the eye of night. The dance
Of senses is stilled in night prayer
The path to the Unseen unveils itself.
Sleep's angel shepherds its flock of spirits towards
Spectral cities and rose-proofed gardens
Beyond the deadly confinement of place and time.
Now the spirit freed from the cell of the sleeping
Body and the drab images of its daily
Senses, feels with the heart's revealing eye
A thousand forms and shapes, origin of origins,
Of one eternity and unblemished moment.
You could justly say the spirit has come home.
Refreshed and a child again in this shy epiphany,
Its heart now an inner space made clean by contiguous
Forms coating its skin with recovered bliss.

-- Interpretive translation by Raficq Abdulla
"Words of Paradise"
Viking Studio, 2000

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

~

------------------------------------

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Wednesday, November 11, 2009

[Sunlight] Can't You See the Mighty Warrior? -- Ghazal 406

~

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

Can't You See the Mighty Warrior?

How often you ask,
What is my path?
What is my cure?
He has made you a seeker of Unity,
isn't that enough?

All your sorrow exists for one reason -
that you may end sorrow forever.
The desire to know your own soul
will end all other desires.

The smell of bread has reached you -
if that aroma fills you with delight
what need is there for bread?
If you have fallen in love,
that love is proof enough;
If you have not fallen in love,
what good is all your proof?

Can't you see? -
If you are not the King
what meaning is there
in a kingly entourage?
If the beautiful one is not inside you
what is that light
hidden under your cloak?

From a distance you tremble with fear -
Can't you see the mighty warrior
standing ready in your heart?

The fire of his eyes
has burned away every veil,
So why do you remain behind the curtain,
scared of what you cannot see? -
Open your eyes! The Beloved
is staring you right in the face!

If a master has not placed
His light in your heart,
What joy can you find in this world? -

every flower is lifeless,
and sweet wine has no taste.

-- Ode 406
Version by Jonathan Star
"A Garden Beyond Paradise: The Mystical Poetry of Rumi"
Bantam Books, 1992

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

~

------------------------------------

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Tuesday, November 10, 2009

[Sunlight] "Every tool of a craftsman"

~

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

Although this reed pen is in fact insensible,
of a different substance than the writer,
yet it is an intimate friend.
Likewise, every tool of a craftsman, though lifeless,
is the familiar friend of the human spirit.

~ ~ ~ ~ ~ ~

Garcheh in kelk qalam khvod bi hassist
nist jens-e khâteb u-râ mo'nesist
Hamchonin har âlat-e pisheh-vari
hast bi jân mo'nes-e jân-vari

-- Mathnawi IV: 875-876
Version by Camille and Kabir Helminski
"Rumi: Jewels of Remembrance"
Threshold Books, 1996
(Persian transliteration courtesy of Yahyá Monastra)

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

~

------------------------------------

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Monday, November 09, 2009

[Sunlight] Fill your bow with me and let fly! -- Ghazal 100

~

Here, Sunlight offers Rumi's Ghazal (Ode) 100, from the Divan-e Shams, in a version from Coleman Barks, and in translation by A.J. Arberry:

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

You that give new life to this planet,
you that transcend logic, come.

I am only an arrow. Fill your bow
with me and let fly!

Because of this love for you,
my bowl has fallen from the roof.

Put down a ladder,
and collect the pieces, please!

People ask, "But which roof is your roof?"
I answer, "Wherever the soul came from
and wherever it goes at night,

my roof is in that direction! From wherever
Spring arrives to heal the ground, from
wherever searching rises in a human being."

The looking itself is a trace
of what we're looking for,

but we've been more like the man who sat on his donkey
and asked the donkey where to go!

Be quiet now and wait.
It may be that the ocean One, that we desire so to
move into and become,

desires us out here on land a little longer,
going our sundry roads to the shore.

-- Version by Coleman Barks
"Say I am You"
Maypop, 1994

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

Come, you who have given new life to the world, put out of
action cunning reason.
Until you flight me like an arrow, I cannot fly; come, fill once
more the bow.
Because of your love, the bowl has fallen again from the roof*;
once more send down from the roof that ladder.
Men ask me, "In which direction is His roof?" In that direction
whence the soul was brought;
In that direction whither every night the soul departs, then in
the time of dawn He brings back the soul*;
In that direction whence spring comes to the earth, and at
dawn He bestows a new lamp upon the heavens;
In that direction whence a staff became a serpent*, and He bore
off Pharaoh's host to hell;
In that direction whence arose this quest in you -- itself a
token, it seeks a token.
You are that man who is seated upon an ass, and keeps asking
of the ass this and that
Be silent; for out of jealous regard He desires not to bring all
and sundry into the sea.

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

*"The bowl has fallen again from the roof": "a metaphor coneying the idea of divulgation, exposure, and notoriety" (Nicholson's note on Math. II:2061)
*In sleep the soul is liberated from the body, see Nicholson on Math. I:400.
*The miracle of Moses' staff, see Koran 7:110-14, 20:68-69.

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

~


------------------------------------

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Friday, November 06, 2009

[Sunlight] Float, Trust, Enjoy

~

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

Float, Trust, Enjoy

Muhammad said no one looks back and regrets leaving the
world. What's regretted

is how real we thought it was! How much we worried about
phenomena and how little

we considered what moves through form. "Why did I spend my
life denying death? Death

is the key to truth!" When you hear lamenting like that,
say, not out loud, but

inwardly, "What moved you then still moves you, the same
energy. But you understand

perfectly now that you are not essentially a body, tissue,
bone, brain, and muscle. Dissolve

in this clear vision. Instead of looking down at the six
feet of road immediately

ahead, look up: see both worlds, the face of the king, the
ocean shaping and carrying

you along. You've heard descriptions of that sea. Now
float, trust; enjoy the motion.

-- Mathnawi VI: 1450-66
Version by Coleman Barks
"The Soul of Rumi"
HarperSanFrancisco, 2001

~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~

The Prophet has said truly
that no one who has passed away from this world
feels sorrow, regret, or disappointment because of dying
but rather feels a hundred regrets for lost opportunities,
saying to himself, "Why didn't I keep death in mind--
death which is the storehouse of every good fortune and provision;
why, through seeing double, did I make the object of my life's attention
those fantasies that vanished at that fated hour?"
The grief of the dead isn't because of death;
no, it's because they focused on phenomenal forms
and didn't perceive that these are only the foam,
moved and fed by the Sea.

~ ~ ~ ~

Râst goftast ân Sepahdâr-e bashar
keh har ânkeh kard az donyâ gozar
Nistesh dard o darigh o ghabn-e mawt
balkeh hastesh sad darigh az bahr-e fawt
Keh "Cherâ qebleh na-kardam marg-râ
makhzan-e har dawlat o har barg-râ
Qebleh kardam man hameh `omr az haval
ân khayâlâti keh gom shod dar ajal"
Hasrat-e ân mordegân az marg nist
zânast k-andar naqsh-hâ kardim ist
Mâ na-didim in keh ân naqsh ast o kaf
kaf ze Daryâ jonbad o yâbad `alaf

-- Mathnawi VI: 1450-1455
Version by Camille and Kabir Helminski
"Rumi: Jewels of Remembrance"
Threshold Books, 1996
(Persian transliteration courtesy of Yahyá Monastra)


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

~

------------------------------------

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Thursday, November 05, 2009

[Sunlight] Looking to beginnings or to ends

~

From the Fihi ma Fihi:

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

Some people have regard to beginnings and some
to ends. Those who look at the ends are powerful and
great because their sights are on finalities and results.
Those who look at the beginnings are even more select.
They say: "What use is there of looking at the ends?
When wheat is sown in the beginning, barley will not
grow in the end. When barley is sown, wheat is not going
to grow." Their view is then on the beginning.
There is another group more select still who look
neither to the beginnings nor to the end. They do not
think of beginnings or ends; they are absorbed in God.
Another group is absorbed in the world and look not to
beginnings or ends out of extreme heedlessness; they
are fodder for hell.

-- from Rumi's "Fihi ma Fihi"
translated by W. M. Thackston, Jr.
Signs of the Unseen (Discourses of Rumi)
Threshold Books, 1994

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

~

------------------------------------

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