Tuesday, January 31, 2012

[Sunlight] Be cautious

~

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

The greed of hunting makes one oblivious to being a prey:
the hunter tries to win hearts, though he has lost his own.
Don't be inferior to a bird in your seeking:
for even a sparrow sees what is before and behind.*
When the bird approaches the bait,
at that moment it turns its head several times to the rear and the front, as if to say, "Is there a hunter somewhere near?
Should I be careful? Should I touch this food?"

~ ~ ~ ~ ~ ~ ~ ~ ~

Hers-e sayyâdi ze saydi moghfel ast
delbariyi mi konad u bi delast
To kam az morghi ma-bâsh andar neshid
bayna aydî khalf* `osfuri be-bid
Chon beh-nazd-e dâneh âyad pish o pas
chand gardânad sar o raw ân nafs
K-"Ay `ajab pish o pasam sayyâd hast
tâ kasham az bim-e u zin loqmeh dast?"

-- Mathnawi V: 752-755
Version by Camille and Kabir Helminski
"Rumi: Jewels of Remembrance"
Threshold Books, 1996
Persian transliteration courtesy of Yahyá Monastra

*al-Baqarah, 255

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

~

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

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Monday, January 30, 2012

[Sunlight] A Light Within His Light -- Ghazal 331

~

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

A Light Within His Light

I circled awhile with each of the intelligences,
the nine fathers that control the levels
of spirit-growth. I revolved

for years with the stars through
each astrological sign.

I disappeared into the kingdom of nearness.
I saw what I have seen, receiving nourishment
as a child lives in the womb.

Personalities are born once,
a mystic many times.

Wearing the body-robe, I've been busy
in the market, weighing and arguing prices.

Sometimes I have torn the robe off
with my own hands and thrown it away.

I've spent long nights in monasteries,
and I have slept with those who claim to believe
nothing on the porches of pagodas,
just traveling through.

When someone feels jealous, I am inside
the hurt and the need to possess.

When anyone is sick, I feel
feverish and dizzy.

I am cloud and rain being released,
and then the meadow as it soaks it in.

I wash the rains of mortality
from the cloth around a dervish.

I am the rose of eternity, not made of
water or fire or the wandering wind,
or even earth. I pay with those.

I am not Shams of Tabriz,
but a light withint his light.

If you see me, be careful.
Tell no one what you've seen.

-- Ghazal (Ode) 331
Version by Coleman Barks
"Say I Am You"
Maypop, 1994

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

~

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

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Thursday, January 26, 2012

[Sunlight] 'This cutting away" -- Ghazal 1519

~

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

come and see me
today i am away
out of this world

hidden away
from me and i

i grabbed a dagger
made slices of
me from myself
since i belong
not to me
not to anyone

i am so sorry
for not having done
this cutting away before
it was my soul's mind
and not mine

i have no idea
how my inner fire
is burning today
my tongue
is on a different flame

i see myself
with a hundred faces
and to each one
i swear it is me

surely i must have
a hundred faces
i confess none is mine
i have no face

-- Ghazal 1519
Translation by Nader Khalili
"Rumi, Fountain of Fire"
Burning Gate Press, 1984

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

~

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

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Wednesday, January 25, 2012

[Sunlight] We are the healers of spirit -- Ghazal 174

~

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

We are healers, wise men from the East!
We have cured many from sorrow and blindness,
we uproot the cause of all pain.
We bring the dead to life because
we have learned our skills from Christ,
ask those who have witnessed our signs.
We mix our medicine from plants of paradise
and need no instruments
for we run through the body like thought.
We are the healers of spirit and
do not look for reward.

But before we leave,
remember not to speak of us, guard your words
for this world is full of unfriendly ears.

-- Ghazal (Ode) 1474
Translated by Azima Melita Kolin
and Maryam Mafi
Rumi: Hidden Music
HarperCollins Publishers Ltd, 2001

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

~


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

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Tuesday, January 24, 2012

[Sunlight] The veils hiding the way of the lover

~

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

Love is a stranger to the two worlds:
in it are seventy-two madnesses.
It is hidden; only its bewilderment is manifest:
the soul of the spiritual sultan longs for it.
Love's religion is other than the seventy-two sects:
beside it the throne of kings is just a floorboard.
In the moments of sema* Love's bard strikes up the melody:
"Servitude is bondage and power is a headache."
Then what is Love? The Sea of Not-Being:
there the foot of the intellect is shattered and can no longer swim.
Servitude and sovereignty are known:
the way of the lover is hidden by these two veils.

~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~

Bâ do `âlam `eshq-râ bigânegi
andaru haftâd o do divânegi
Sakht panhânast va paydâ hayratesh
jân-e soltânân-e jân dar hasratesh
Ghayr-e haftâd o do mellat kish-e u
takht-e shâhân takhteh-bandi pish-e u
Motreb-e `eshq in zanad vaqt-e samâ`
bandegi band va khodâvandi sodâ`
Pas cheh bâshad `eshq Daryâ-ye `Adam
dar shekasteh `aql-râ ânjâ qadam
Bandegi o saltanat ma`lum shod
zin do pardeh `âsheqi maktum shod

-- Mathnawi III: 4719-4724
Version by Camille and Kabir Helminski
Rumi: Jewels of Remembrance
Threshold Books, 1996
(Persian transliteration courtesy of Yahyá Monastra)

*The occasion of listening to spiritual music.
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

~

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

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Monday, January 23, 2012

[Sunlight] Pain comes from seeing how arrogant you've been

~

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

Pain

Pain comes from seeing how arrogant you've been, and
pain brings you out of this

conceit. A child cannot be born until the mother has pain.
You are pregnant with real

trust. The words of the prophets and saints are midwives
that help, but first you must feel

pain. To be without pain is to use the first person wrongly.
"I" am this. "I" am that.

"I" am God, like al-Hallaj, who waited till that was true to
say it. "I" at the wrong

time brings a curse. "I" at the right time gives a blessing.
If a rooster crows early,

when it's still dark, he must have his head cut off. What is
this beheading? As one might

extract a scorpion's sting to save it, or a snake's venom to
keep it from being stoned,

headlessness comes from your cleansing connection to
a teacher. Hold to

a true sheikh. Strength will come. Your strength is his
gathering you closer. Soul

of the soul of the soul, moment to moment, hope to draw breath
from that one. No matter

how long you've been apart. That presence has no separation
in it. Do you want to understand more about this friendship?
Read the sura called Daybreak.

-- Mathnawi II: 2817-43
Version by Coleman Barks
"The Soul of Rumi"
HarperSanFrancisco, 2001

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

~

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

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Friday, January 20, 2012

[Sunlight] Nothing but a figure of clay

~

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

Wealth has no permanence: it comes in the morning,
and at night it is scattered to the winds.
Physical beauty too has no importance,
for a rosy face is made pale by the scratch of a single thorn.
Noble birth also is of small account,
for many become fools of money and horses.
Many a nobleman's son has disgraced his father by his wicked deeds.
Don't court a person full of talent either,
even if he seems exquisite in that respect:
take warning from the example of Iblis.
Iblis had knowledge, but since his love was not pure,
he saw in Adam nothing but a figure of clay.

~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~

Goft khvâjeh mâl-râ na-bud sabât
ruz âyad shab ravad andar jehât
Hosn-e surat ham na-dârad e`tebâr
keh shavad rokh zard az yek zakhm-e khâr
Sahl bâshad niz mehtarzâdegi
keh bud gherreh beh-mâl o bâragi
Ay basâ mehtarbachcheh keh shur o sharr
shod ze fe`l-e zesht khvod nang-e pedar
Por honar-râ niz agar bâshad nafis
kam parast o `ebrati gir az Belis
`Elm budesh chon na-budesh `eshq din
u na-did az dam ellâ naqsh-e tin

-- Mathnawi VI: 255-260
Version by Camille and Kabir Helminski
"Rumi: Jewels of Remembrance"
Threshold Books, 1996
(Persian transliteration courtesy of Yahyá Monastra)

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

~

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

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Thursday, January 19, 2012

[Sunlight] "A World with No Boundaries" -- Ghazal 363

~

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

"A World with No Boundaries"

With every breath the sound
of love surrounds us,
and we are bound for the depths
of space, without distraction.

We've been in orbit before
and know the angels there.
Let's go there again, Master,
for that is our land.

Yet we are beyond all of that
and more than angels.
Out beyond duality,
we have a home, and it is Majesty.
That pure substance is
different from this dusty world.
What kind of place is this?
We once came down; soon we'll return.
A new happiness befriends us
as we work at offering our lives.

Muhammad, the jewel of the world,
is our caravan's chosen guide.
The sweetness we breathe on the wind
is from the scent of his hair,
and the radiance of our thought
is from the light of his day.

His face once caused
the moon to split in two.
She couldn't endure the sight of him.
Yet how lucky she was,
she who humbly received him.
Look into your heart and see
the splitting moon within each breath.
Having seen that vision,
how can you still dream?

When the wave of "Am I not?" struck,
it wrecked the body's ship;
when the ship wrecks again,
it will be the time of union.

The Human Being, like a bird of the sea,
emerged from the ocean of the soul.
Earth is not the final place of rest
for a bird born from the sea.

No, we are pearls of that ocean;
all of us live in it;
and if it weren't so, why would
wave upon wave arrive?

This is the time of union,
the time of eternal beauty.
It is the time of luck and kindness;
it is the ocean of purity.
The wave of bestowal has come.

The roar of the sea is here.
The morning of happiness has dawned.
No, it is the light of God.

Whose face is pictured here?
Who is this shah or prince?
Who is this ancient intelligence?
They are all masks . . .
and the only remedy is
this boiling ecstasy of the soul.

A fountain of refreshment
is in the head and the eyes -
not this bodily head
but another pure spiritual one.

Many a pure head has been spilled
in the dust. Know the one from the other!
Our original head is hidden,
while this other is visible.
Beyond this world is a world
that has no boundaries.

Put your water skin away, brother,
and draw some wine from our cask!
The clay jug of perception
has such a narrow spout.
The sun appeared from the direction of Tabriz,
and I said, "This light is at once joined
with all things, and yet apart from everything."

-- Ghazal (Ode) 363
Version by Kabir Helminski
"Love is a Stranger"
Threshold Books, 1993

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

~

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

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Wednesday, January 18, 2012

[Sunlight] To master myself would be enough -- Ghazal 1523

~

Here, Sunlight offers Ghazal (Ode) 1523, from Rumi's "Diwan-e
Shams" ("The Collection of Shams"), in a poetic translation by Nader
Khalili, and in a translation by Azima Melita Kolin and Maryam Mafi:

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

i am no lion
to overpower my enemies
winning over myself
if i can
is enough

though i'm of lowly earth
since i nourish a seed
named love
i'll grow lilies of the field

when i'm pitch-black
lamenting separation
i know for sure
i will break through
spreading light on the dark night

i am on fire inside
but look grim outside
since i want to rise
like smoke through my cell

i am a child whose teacher is love.
surely my master won't let me grow
to be a fool

-- Translation by Nader Khalili
"Rumi, Fountain of Fire"
Burning Gate Press, 1994

*Note: for more information on the architect Nader Khalili, please
see http://www.calearth.org/naderkha.htm

~ ~ ~ ~ ~ ~ ~ ~~

I can't pretend to be a lion able to conquer the enemy
to master myself would be enough.
I am only the dust on my Lover's path and from dust
I will rise and turn into a flower.
Dark like the night I mourn and hold the pain
of love inside me.
But bright like the Moon I will rise from the darkness
for I have seen the source of light and being a child
whose tutor is love I will not grow up ignorant.
I will rise like a flame out of love's fire
and become infinite like love.
When I reach my end, play the music
that will lift me up to Spirit.

-- Translated by Azima Melita Kolin
and Maryam Mafi
"Rumi: Hidden Music"
HarperCollins Publishers Ltd, 2001

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

~

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

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Tuesday, January 17, 2012

[Sunlight] Take counsel with the company of the righteous

~


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

Take counsel with the company of the righteous:
note the Divine command given to the Prophet, "Consult them."*
The words their affair is a matter for consultation** are for this purpose;
through consultation mistakes and errors occur less often.
Human intellects are luminous like lamps:
twenty lamps are brighter than one.
There may happen to be among them
one lamp aflame with spiritual light,
for the jealousy of God sometimes lowers veils,
mingling the lofty with the low.
He has said, "Travel"***:
seek your fortune in the world and reap its benefits.
In all gatherings seek among minds
the kind of intellect found in the Prophet,
for the heritage of the Prophet is a consciousness
which perceives the unseen things before and after.
Amid the inward eyes, too, always be seeking that inner eye
which this Masnavi has not the power to describe.
Hence the majestic Prophet has forbidden monasticism
and going to the mountains to live as a hermit,
in order that this kind of contact with saints should not be lost;
for to be looked upon by them is a blessing,
an elixir of eternal life.

~~~~~~~~~~~

Mashvarat kon bâ goruh-e sâlehân
bar Payambar amr-e "Shâwirhum"* be-dân
Amruhum shûrâ** barâ-ye in bovad
kaz tashâvor sahv o kazh kamtar ravad
In kherad-hâ chon masâbih-e anvarast
bist mesbâh az yeki rawshantarast
Bu keh mesbâhi fotad andar miyân
moshta`el gashteh ze nur-e âsmân
Ghayrat-e Haqq pardeh-'i angikhtast
sofli o `olvi be-ham âmikhtast
Goft "Sîrû"*** mi talab andar jahân
bakht o ruzi-râ hami kon emtehân
Dar majâles mi talab andar `oqul
ânchonân `aqli keh bovad andar Rasul
Zankeh mirâs az Rasul ânast va bas
keh binad ghayb-hâ az pish o pas
Dar basar-hâ mi talab ham ân basar
keh na-tâbad sharh-e ân in mokhtasar
Bahr-e in kasrdast man` ân bâ shokuh
az tarahhob vaz shodan khalvat beh-kuh
Tâ na-gardad fawt in naw`-e elteqâ
k-ân nazar bakhtast o eksir-e baqâ

-- Mathnawi VI:2611-2621
Version by Camille and Kabir Helminski
"Rumi: Jewels of Remembrance"
Threshold Books, 1996
Persian transliteration courtesy of Yahyá Monastra

*l `Imrân, 159
**al-Shûrâ, 38
***al-`Ankabût, 20


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

~

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

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Monday, January 16, 2012

[Sunlight] "How long will this unconsciousness go on?" -- Ghazal 1022

~

Today, Sunlight offers Ghazal 1022, From Rumi's "Diwan-e Shams", in a poetic version by Coleman Barks, and in the translation by A.J. Arberry upon which Professor Barks based his version:


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

Yesterday at dawn, my Friend said, How long
will this unconsciousness go on?

You fill yourself with the sharp pain of Love,
rather than its fulfuillment.

I said, "But I can't get to You!
You are the whole dark night,
and I am a single candle.

My life is upsidedown
because of You!"

The Friend replied, I am your deepest being.
Quit talking about wanting Me!

I said, "Then what is this
restlessness?

The Friend, Does a drop
stay still in the Ocean?

Move with the Entirety,
and with the tiniest particular.

Be the moisture in an oyster
that helps to form one pearl.

-- Version by Coleman Barks
"Like This,"
Maypop, 1990

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


Yesterday at dawn passing by the Beloved said to me, "You
are distraught and unaware; how long will this go on?
My cheek is the envy of the rose; and have you filled your eye
with heart's blood in quest of the thorn?"
I said, "Before your stature the cypress is but a sapling!" I said,
"Before your cheek the heavens' candle is dark!"
I said, "Sky and earth are topsy-turvy on account of you; it is
no wonder therefore, if I have no access to you."
He said, "I am your soul and heart; why are you distracted?
Say no word, and remain weeping against my silvery bosom."
I said, You who have robbed my heart and soul of repose, I
have not the power to be still." He said at once,
"You are a drop of my sea; why do you utter still? Become
drowned, and fill the soul of the oyster shell with pearls."

-- Translation by A.J. Arberry
Mystical Poems of Rumi 1
The University of Chicago Press 1968/1991

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

~

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

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Friday, January 13, 2012

[Sunlight] Recollection of God

~

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

If your thought is frozen, practice remembrance of God.
Recollection of God brings thought into movement:
make remembrance the sun for this congealed thought.

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

In qadar goftim bâqi fekr kon
fekr agar jâmed bovad raw zekr kon
Zekr ârad fekr-râ dar ehtezâz
zekr-râ khvorshid-e in afsordeh sâz

-- Mathnawi VI: 1475-1476
Version by Camille and Kabir Helminski
"Rumi: Jewels of Remembrance"
Threshold Books, 1996
(Persian transliteration courtesy of Yahyá Monastra)

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

~

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

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Thursday, January 12, 2012

[Sunlight] "What are you doing?"

~

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
Oh, you with unwashed face! What are you doing?
Whom are you fighting and envying?
You are playing with a lion's tail; you are charging
like a Turcoman, but at the angels!
Why do you call utter goodness "evil"? Beware!
Consider not your lowliness exaltation!
What is evil? The needy, despicable copper.
Who is the shaykh? The infinite elixir.
Even if the copper is not receptive to the elixir,
it will never be able to make the elixir into copper like
itself.
What is evil? A rebel that acts like fire. Who is the
shaykh? The very Sea of Eternity-without-beginning.
Fire always dreads water, but how should water
fear flames?
You find fault in the face of the moon, you pluck
thorns in paradise.
If you enter paradise looking for thorns, you will
find none there but yourself.

-- Mathnawi II, 3340-48
Translation by William C. Chittick
The Sufi Path of Love - The Spiritual Teachings of Rumi
State University of New York Press, Albany, 1983

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

~

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

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Wednesday, January 11, 2012

[Sunlight] Don't plant anything but love -- Ghazal 916

~

Today, Sunlight offers Ghazal (Ode) 916, from Rumi's "Diwan-e
Shams", in a recent translation by Kolin and Mafi, and in a version
by Coleman Barks:

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

When you plant a tree
every leaf that grows will tell you,
what you sow will bear fruit.
So if you have any sense, my friend
don't plant anything but love,
you show your worth by what you seek.
Water flows to those who want purity
wash you hands of all desires and
come to the table of Love.

Do you want me to tell you a secret?
The flowers attract the most beautiful lover
with their sweet smile and scent.
If you let God weave the verse in your poem
people will read it forever.

-- Translation by Azima Melita Kolin
and Maryam Mafi
"Rumi: Hidden Music"
HarperCollins Publishers Ltd, 2001

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

Every Tree

Every tree, every growing thing as it
grows, says this truth: You harvest

what you sow. With life a short as a half-
taken breath, don't plant anything but

love. The value of a human being can
be measured by what he or she most deeply

wants. Be free of possessing things.
Sit at an empty table. Be pleased with

water, the taste of being home. People
travel the world looking for the Friend,

but that one is always at home! Jesus
moves quickly to Mary. A donkey stops

to smell the urine of another donkey.
There are simple reasons for what happens:

you won't stay clear for long if you sit
with the one who pours wine. Someone

with a cup of honey in hand rarely has
a sour face. If someone says a eulogy,

there must be a funeral nearby. A rose
opens because she is the fragrance she

loves. We speak poems, and lovers down
the centuries will keep saying them.

The cloth God weaves doesn't wear out.

-- Version by Coleman Barks, with Nevit Ergin
"The Glance"
Viking-Penguin, 1999

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

~

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

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Tuesday, January 10, 2012

[Sunlight] "Die before you die"

~

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

The Messenger of good tidings said, speaking symbolically,
"Die before you die, generous ones,
even as I have died before death
and brought this reminder from Beyond."
Become the resurrection of the spirit,
so you may experience the resurrection:
this becoming is necessary for seeing and knowing
the real nature of anything.
Until you become it, you will not know it completely,
whether it be light or darkness.
If you become Reason, you will know Reason perfectly;
if you become Love, you will know Love's flaming wick.

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

Bahr-e in goft Rasul-e khvosh payâm
ramz-e "Mûtû qabla mawt yâ kirâm
hamchonânkeh mordeh-'am min qabl mawt
z-ân taraf âvordeh-'am in sit o sawt"
Pas qiyâmat shaw qiyâmat-râ be-bin
didan-e har chiz-râ shartast in
Tâ na-gardi u na-dâni-'esh tamâm
khvâh ân anvâr bâshad yâ zolâm
`Aql gardi `Aql-râ dâni kamâl
`Eshq gardi `Eshq-râ dâni zobâl

-- Mathnawi VI: 754-758
Version by Camille and Kabir Helminski
"Rumi: Daylight"
Threshold Books, 1994
Persian transliteration courtesy of Yahyá Monastra

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

~

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

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Monday, January 09, 2012

[Sunlight] I am not satiated -- Ghazal 2244

~

Sunlight presents Ode 2244 - in a poetic version by
Coleman Barks and in a literal translation by A.J. Arberry:

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

I never get enough of laughing with you,
that wild humor.

Thirsty and dry, I complain, but everything is made of
water!
Lonely, yet my head leans against your shirt!
My wounded hands, your hands.

Do something drastic.

You say, "Come and sit in the innermost room,
where you'll be safe from the love-thief."

I reply, "But I've tried to be the ringknocker
on your door, so you won't have to
always be letting me in and out."

You say, "No. You stand on the threshold waiting,
and you're here in the inner chamber too.
You're at home in both places."

I love the quietness of such an answer.
Come to this table of quietness.

-- Version by Coleman Barks
"We Are Three,"
Maypop, 1987

~ ~ ~ ~ ~ ~ ~ ~

I am not satiated, not satiated with your laughing
lips; a thousand blessing on your lips and teeth!
Has any man ever wearied, my son, of his soul? You
are my soul since my soul and yours are one and the same.
I am thirsty and suffering from dryness, my death and
life are from water; pass around the cup, for I am the slave
of your turning around.
You make dispensation, go offer me to yourself that my
head may raise itself up from your shirt.
Though my two hands are wounded, my hand belongs to
you; of what use are my hands without your breath and
incantation?
Your love said, "Sir, come into my private chamber,
that no thief may make designs on your inner chamber."
I said, "Blessed one, I have become the ring on this
door so that no thought of me may trouble your doorkeeper."
He said, "You are both standing at the door and in my
bosom, exterior and interior - both homelands are yours.
Silence, and recite no more; sufficient should be this
hospitality and table. For all eternity Rum and Turk shall eat
of your table.

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

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

~

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

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Friday, January 06, 2012

[Sunlight] A heart which wine cannot console -- Ghazal 2266

~

Here, Sunlight offers Ghazal 2266, in a version by Coleman
Barks, and in the translation by A.J. Arberry, upon which Barks based
his version:

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

Circulate the cup and take me out of
who I am and what I've done,
my name and my shame.

You Who Pour the wine, keep after me.
Trick me! When I have none of Your joy,
I worry about everything. Lay your traps.

I should fast. Someone who fasts
visits the Friend at night.

But often I come in the front door,
and You fly through the roof!
Be more patient!

Muslims, what is there to do?
I'm burning up and yet unsatisfied.

There's no cure but the taste
of what the saints pass around.

The story of Lovers has no end,
so well be happy with this,
just this, Goodbye.

And the answer to Mutanabbi's riddle is,
"Someone whom no wine consoles."

-- Version by Coleman Barks
"Like This"
Maypop, 1990

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

Saqi of the moonface, circulate the cup, deliver me out of
shame and name.
Saqi, I am a prisoner in your snare, for you have laid at every step a snare.
Have done with sloth, seize me! Be not slothful, for the tribe has departed.
Is not sobriety the alighting-place of every care? Is not joy
banned in anxiety?
Fast, for fasting is great gain; the faster drinks the wine of the spirit.*
It is in tradition that whoever keeps the fast sees the moon of God in the evening time.*
It is not just that when I enter by the door, you should flee
from me by the roof:
You flee and I crying after you, "Be patient one moment, O
fleet of pace!"
Muslims, Muslims, what remedy is there? For I am consumed
with fire, and yet this business is unsettled.
There is no remedy but pure wine in cups which noble men
have circulated.
The tale of lovers has no end, so we will be satisfied with this, and so farewell!
The answer of Motanabbi's saying is this: "A heart which
wine cannot console.*"

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

* "Fast, for fasting...." -- The reference might be to the hadith
which says: "Fasting in the winter is a gain in the cold." See Ebn Asir, al-Nahaya fi garib al-hadis wa al-asar, 3:390.
* "It is in tradition..." -- I could not find this particular tradition, but there are a number of hadiths which bear resemblance to this. Two of them are: "Fast when you see the moon and break your fast when you see it again," and "Then fast until you see the crescent of the moon." See A. J. Wensinck, "Concordance et indices de la tradition musulmane," Leiden, 1955, 3: 454.
* "The answer of Motanabbi's" -- See Motanabbi, "Divan," Beirut,
1964, 101.

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

~


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

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Thursday, January 05, 2012

[Sunlight] O Beloved, Be Like That to Me

~

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

O Beloved, Be Like That to Me

The flames that dance with love -
O Beloved, be like that to me.
The burning heat within the fire -
O Beloved, be like that to me.

My candle burns with longing.
It cries with tears of wax.
Like the wick of a melting candle -
O Beloved, be like that to me.

Now that we've joined the path of love
we cannot sleep at night.
At the drunken tavern, the drummer beats the drum -
O Beloved, be like that to me.

The night is dark, the lovers are awake.
Don't bother them with thoughts of sleep.
They want only to be here with us -
O Beloved, be like that to me.

Union is a raging river running toward the sea.
Tonight the moon kisses the stars,
Majnun becomes Layla -
O Beloved, be like that to me.

God has become everything.
He has graced this poet with kindness.
Everything I touch and see becomes the fire of love -
O Beloved, be like that to me.

-- Ode E117 (from Nevit O. Ergin's "Divan-i Kebir",
Volume 2*)
Version by Jonathan Star
"Rumi - In the Arms of the Beloved"
Jeremy P. Tarcher/Putnam, New York 1997

*Sunlight notes:

--Molana Rumi's collection of "ghazals" (which word
is translated variously as "odes" or "songs", is known both as
the "Divan-e Shams" and as the "Divan-e Kebir".

-- Nevit O. Ergin, M.D., was born in Turkey in 1928, and resides in
California. He has worked with an organization called the Society
for Understanding Mevlana (the Turkish pronunciation of
"Molana"), as well as with the Turkish Ministry of Culture. Dr. Ergin
translates into English from the Turkish translations of Abdulbak
Golpinarli (1900-1982, Turkish), though he states that he compares
the Golpinarli translations with the original Persian when developing
his English translations. Erin's collection of ghazals is the largest available in English --by contrast, Arberry's two-volume set of ghazals provides only 400 of the3200-plus lyrical poems of the Diwan. (Note extracted from "Rumi Past and Present, East and West, by Franklin D. Lewis.)

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

~

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

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Wednesday, January 04, 2012

[Sunlight] When did water ever fear fire?

~

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

What is evil?
The needy, base metal.
Who is the shaykh?
The infinite elixir.
Though the copper proves untransmutable,
still the elixir never becomes copper.
What is evil? A fiery rebel.
Who is the shaykh? The sea of eternity.
Fire is always afraid of water,
but when did water ever fear being set aflame?

~ ~ ~ ~ ~

Bad cheh bâshad mes-e mohtâj-e mohân
shaykh keh bovad kimiyâ-ye bi karân
Mes agar az kimiyâ qâbel na-bod
kimiyâ az mes hargez mes na-shod
Bad cheh bâshad sarkashi âtesh `amal
shaykh keh bovad `ayn-e daryâ-ye azal
Dâyem âtesh-râ be-tarsânand ze âb
âb kay tarsid hargez ze eltehâb

-- Mathnawi II: 3343-3346
Version by Camille and Kabir Helminski
"Rumi: Daylight"
Threshold Books, 1994
Persian transliteration courtesy of Yahyá Monastra


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

~

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

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Tuesday, January 03, 2012

[Sunlight] Chickpea to Cook

~


Today, Sunlight offer's Rumi's story of the chickpea, from the
Mathnawi, Book III, verses 4159 - 4211, in an interpretive version
by Coleman Barks, and in a contemporary literal translation by
Dr. Ibrahim Gamard:

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

Chickpea to Cook

A chickpea leaps almost over the rim of the pot
where it's being boiled.

"Why are you doing this to me?"

The cook knocks him down with the ladle.

"Don't you try to jump out.
You think I'm torturing you.
I'm giving you flavor,
so you can mix with spices and rice
and be the lovely vitality of a human being.
Remember when you drank rain in the garden.
That was for this."

Grace first. Sexual pleasure,
then a boiling new life beings,
and the Friend has something good to eat.

Eventually the chickpea
will say to the cook,
"Boil me some more.
Hit me with the skimming spoon.
I can't do this by myself.

I'm like an elephant that dreams of gardens
back in Hindustan and doesn't pay attention
to his driver. You're my cook, my driver,
my way into existence. I love your cooking."

The cook says,
"I was once like you,
fresh from the ground. Then I boiled in time,
and boiled in the body, two fierce boilings.

My animal soul grew powerful.
I controlled it with practices,
and boiled some more, and boiled
once beyond that,
and became your teacher."

-- Mathnawi III, 4160-68, 4197-4208
Version by Coleman Barks
"The Essential Rumi"
Castle Books, 1997

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

The Pea Boiling In the Pot (part one)

Mathnawi III: 4159-4190

The comparison of the believer's (attempts) to run away
(from suffering) and his lack of patience during [Divinely sent]
trials and afflictions to the agitation and restlessness of
peas and other vegetables (while) in the boiling (water) of the pot,
and (their attempts) to spring up so that they might leap
(out).

Look at a pea in the pot, how it is leaping upward since
becoming helpless from the fire.
(At) the time of boiling, the pea rises up to the top of the pot
every moment, bringing forth a hundred laments,
Saying, "Why are you killing me with fire? Since you bought
(me),* why are you throwing me upside-down?"
The lady of the house* keeps stirring with the ladle, saying,
"No! Boil willingly, and don't jump (away) from the fire maker!
"I'm not boiling (you) because you are hated by me, but so that
you may obtain (a delicious) taste and savor,
"(And) so that you may become food and (then) combine with
the vital spirit.* This (difficult) trial isn't because of contempt toward
you.
"You were green and fresh, drinking water in the garden. That
sipping of water* was for the sake of this fire."*
(The reason) for that (is) because His Mercy has preceded
(His) Severity,* so that, by means of Mercy, (the pea) may become
worthy of being tried.*
His Mercy has (always) had precedence over (His) Severity so
that the assets of existence may be gained.*
Because flesh doesn't grow without delicious savor,* (and) if it
doesn't grow, what can love for the Beloved melt (away)?*
(And) if, because of that urgency, (your flesh) finds (such)
severities so that you (have to) make a sacrifice of those assets
(of existence),*
Again, the Grace (of God) will come in order to apologize for
(Severity), saying, "(Now) you have washed [yourself clean of the
body]* and have jumped out of the river (of suffering)."
(The lady) says, "O pea, you grazed in the springtime. (And
now) suffering has become your guest, (so) keep him well--
"So that (your) guest may go back (home) expressing gratitude
and may talk about your preferential (hospitality) in the presence of
the King.
"(And) so that, instead of blessings, the Giver of Blessings
may come to you-- (and then) all blessings will bear envy toward you.
"I am (like) Abraham, and you are (like my) son in front of the
knife: lay (down your) head. 'Truly, I see (in a vision) that I should
sacrifice you.'*
"Lay (your) head in the presence of (my) severity, (with your)
heart firm and tranquil, so that I may cut your throat like (that of)
Ishmael.
"I will (then) cut (off your) head, but this head is a head which
is free* from becoming cut or killed.
"But your submission is the intended goal of the Eternal. O
Muslim, seeking surrender* (is what) is needed from you.
"O pea, keep boiling during (this) trial, so that neither existence
nor self may remain* to you.
"Although you were laughing in that (worldly) garden, you are
(actually) the rose of the garden of the spirit (and its) eye.*
"If you became separated from the garden of water and clay
(and) you have become a morsel (of food), you have entered into (the
bodies of) the living ones.*
"Become food, (bodily) strength, and thoughts! (Before) you
were milky sap;* (now) become a lion (hunting) in the thickets!
"By God, at first you grew from His Attributes;* (now) go back
into His Attributes (with) quick agility!
"You came from clouds, the sun, and the heavens (and) then
you became Attributes* and you went (back) up into the heavens.
"You came in the form of rain and sunlight. You will go (back)
into the Attributes of the All-Good.
"You were part of the sun, clouds, and stars. (Now) you will
have become soul, actions, words, and thoughts."
The existence of animals is due to the death of plants.
(Therefore), it was right (to say), "Kill me, my trustworthy companions!"*
Because so much is won by us after the checkmate.
(Therefore), it was right (to say), "Truly, in my being killed is (my real) life."
(Your) acts, speech, and sincerity became the food of the
angel, so that by (means of) these he ascended* toward the heavens,
In the same way, (when) that meal became the food for man, it
went upward from being a plant and became animate.
As for these words, an ample explanation will be spoken
(about) in another place.*

Part 2: Mathnawi III: 4191-4211

(The lady continued),* "The caravan (of spirits) is constantly
arriving from the heavens, so that it may do business (on earth
and then) go back.
"So, go sweetly and agreeably with deliberate choice -- not
with bitterness and hatred, like a thief.
"I keep telling you these bitter sayings so that I may wash (all)
bitternesses from you.
"The frozen grape escapes* by means of cold water (and then)
puts away coldness and iciness.
"When, because of the bitterness (of suffering), (your) heart
(is) filled with blood,* then you will go beyond all bitternesses."

The example of the believer's becoming patient when he
becomes aware of the good and evil* (consequences) of
[Divinely sent] trials and afflictions.

(The lady continued), "The dog (which) is not (trained) for
hunting has no collar.* (And) raw and unboiled (food) is without taste."
The pea replied, "Since it is such (as you say), O my lady, I will
boil willingly-- (but) really, give me help!
"You are like my architect* in this boiling: stir me (with) the
ladle, since you stir very pleasantly.
"I am like an elephant: strike blows and (make) scars upon my
head, so that I may not dream of India* and (its) gardens,
"So that I may give myself to the boiling, (and) so that I may find
release in that embrace.*
"Because, (when possessed of) wealth and independence,
man becomes rebellious (and) becomes hostile, like the dreaming
elephant.
"(For) when the elephant sees India in a dream, it won't listen
to the elephant-driver (and) becomes vicious."

How the lady of the house apologized to the pea and
(explained) the wisdom in keeping the pea in (a state of) boiling.

The lady says to it,* "Before this, I was part of the earth, like
you.
"When I drank the fiery (cup of) spiritual struggle,* I then
became accepted and worthy.*
"For a while, I was boiling in Time,* then for another period in
the pot of the body.*
"By means of these two boilings, I became strength for the
senses.* I became (animal) spirit* (and) then became your
master and teacher.
"In the mineral state, I used to say (to myself), 'You're running
(forward) so you may become knowledge and abstract
qualities.'*
"Since I have become (animal) spirit, 'Then you should boil
again, (I said to myself), another time and pass beyond animality!'"
Keep asking (help) from God, so that you don't stumble over
these subtle sayings* and (so that) you may reach the end (of
the journey).
Because many have wandered astray because of the Qur'an,*
(and) because a (whole) people have gone (and fallen) into the well
because of (holding) that rope.
O stubborn one! The rope is not at fault. (It is) because you
lacked passionate desire for ascending to the top.

-- From "The Mathnawî-yé Ma`nawî" [Rhymed Couplets of
Deep Spiritual Meaning] of Jalaluddin Rumi.
Translated from the Persian by Ibrahim Gamard (with
gratitude for R.A. Nicholson's 1930 British translation
and for William Chittick's 1983 American translation)
(c) Ibrahim Gamard (translation, footnotes, &
transliteration)

*Since you bought (me): Nicholson translated, "Since you
bought (and approved) me..." Chittick translated, " Since your showed
yourappreciation for us by buying us..."
*lady of the house: "The 'housewife' represents the murshid [==
the spiritual guide and master], the 'chickpea' the murîd [== the
spiritual seeker and disciple], and the 'fire' the riyádat [== austerity, strict
training, spiritual hardship] of the Súfî Path." (Nicholson,
Commentary)
*vital spirit [jân]: means the "animal soul." Rumi teaches the
descent and re-ascent of the spirit back to Heaven (but this is different
from theories of transmigration of souls or reincarnation). First, it
manifests physically in mineral form and is eventually absorbed
into plants and becomes a "plant soul." The plant form is eventually eaten
by animals or humans and becomes an "animal soul," enabling physical
movement. The spirit goes on to become a completed human,
an angelic form, and beyond. It is for this reason that Rumi often
mentions that bread becomes mind and spirit (as in I: 3167).
"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)
*that sipping of water: means the drawing of nutritious
mineral-laden water which caused the plant to grow into something edible for humans.
*for the sake of this fire: "i.e. the object of our earthly life is
purification by Divine Love." (Nicholson, Commentary)
*His Mercy surpasses (His) Anger: The Mercy of God is a central
theme of the Islamic revelation, pervading the Qur'an ("Enter us
into Your Mercy, for You are the Most Merciful of the merciful"-- 7:151).
And according to a (non-Qur'anic) Divine Saying [Hadîthu
'l-qudsî], God said: "Truly My Mercy prevails over My Wrath"-- and, in
another form, "My Mercy precedes My Wrath."
*worthy of being tried: Nicholson translated, "to the end that by
(God's) mercy he (the afflicted person) may suffer affliction."
Chittick translated, "so that Mercy may make the creatures worthy
for tribulation." The meaning is that it is the Mercy of God that the
'pea' (meaning the spiritual disciple) has been chosen to be severely
tried--which will transform it into something much better.
*so that the assets of existence may be gained: "God first
showed mercy by bringing us into existence and manifesting His
attributes in us. His wrath is mercy in disguise." "God is absolute mercy: His wrath is really mercy in disguise. All pain and punishment that
He inflicts upon us is for our good." (Nicholson, Commentary)
*without delicious savor: Nicholson and Chittick translated,
"without pleasure." The meaning is that flesh and skin do not grow
unless delicious food is eaten. "Bodily life and growth and sensual
appetite are necessary for the full development of the powers of the soul.
Hence the superiority of the Perfect Man to the angels, who have
no 'flesh' to be overcome and transmuted into spirit." (Nicholson,
Commentary)
*what can love for the Beloved melt (away): refers to the image
of the lover who is so in love with the beloved [== God] that he
becomes thin and pale from longing melancholy. "I.e. how can Divine Love manifest itself except through the mortification of the carnal
nature?" (Nicholson, footnote)
*make a sacrifice of those assets (of existence): means to die.
*washed [yourself clean of the body]: a reference to ritual
washing of the whole body [ghusl] done before prayer and done to a
corpse before burial. Here Rumi uses this term to mean the separation
of the soul from the body, so that it becomes "washed" and "cleaned"
from contact with the body.
*the King: means God.
*I should sacrifice you: From Qur'an 37:102, slightly altered for
metrical purposes-- "He said, 'O my son! I see (in a vision) that I
should sacrifice you. (Now) consider what is your own view.' (The
son) said, 'O my father! Do what you are commanded. You will
find me, God willing, among those who endure (suffering) patiently.'"
Then, after Abraham laid his son on the alter for sacrifice, God
told him to stop, because he had already fulfilled the vision (to that
very point), and rewarded him for his obedience during this difficult
trial.
*a head which is free: for this line, Nicholson (Commentary)
quoted a line from Hafiz: "`ajab ráhí-st ráh-i `ishq, k-án-já/ kasí sar bar
kunad k-ash sar na-báshad." [== The way of Love is an amazing
path: for there, someone takes off (his) head, yet he has no head!]
*O Muslim, seeking surrender: a word play, since the word
"muSLiM" means "one who surrenders" (to the Will of God) and
the word "taSLîM" means "surrender" (to the Will of God). The word
"SaLaM" means peace and security. Therefore, surrender (of
self-will) leads to peace and safety in harmony with the Divine
Will.
*neither existence nor self may remain: since the pea
symbolizes the sufi disciple, this means to surrender the illusory self, or ego, bymeans of spiritual annihilation [fanâ].
*(its) eye: in Persian literature, flowers are depicted as "laughing
with joy" when they open their petals. And the centers of flowers
are depicted as "eyes"-- so that the word "narcissus" became an
idiom meaning beautiful eyes. On a mystical level, Nicholson said (in
commenting on I: 1406, which he translated, "Man is eye, and
(all) the rest is (worthless) skin: the sight of that (eye) is (consists in)
seeing the Beloved"), "That alone is the real eye which is the
Beloved's eye (instrument of vision'; i.e. only the Perfect Man, in
whose cosmic consciousness God sees Himself objectified,
can truly be said 'to see'." (Commentary)
*the living ones: "I.e. in the course of Man's spiritual evolution
hisearthly nature becomes endued with the qualities of the rational
soul (nafs-i nátiqah)." (Nicholson, Commentary)
*milky sap: literally, "milk." Nicholson translated, "(Formerly)
thou wert milk (sap)..." There is a pun here, since the word for "milk"
[shîr] is written the same as the word for "lion" [shêr], but
pronounced differently. Nicholson commented on the meaning
of "milk (sap)": "...referring to the vegetative soul (nafs-i nabátí)."
And on the meaning of "lion," he wrote: "i.e. 'advance to the highest
capacity of the human spirit (rúh-i insání): become a Perfect
Man'." (Commentary)
*you grew from His Attributes: means that everything in creation
has its origins in the (infinite) Names of God.
*you became Attributes: "The mystic ascending to God is
invested with the Divine attributes whence the world of Nature ultimately
derives its being." (Nicholson, Commentary)
*my trustworthy companions: this quote, and the one in the next
line, is a slight modification of verses composed by Mansur
al-Hallaj (executed in 922, for allegedly proclaiming, "I am the Truth/God"):
"Kill me, my trustworthy companions! Truly, in my killing is my
(true) living, and my death is in my life and my life is in my death."
[uqtulúní yá thiqátí inna fí qatlí hayátí/ wa-mamátí fí hayátí
wa-hayátí fí mamátí-- the Arabic quoted in Nicholson's Commentary)
*he ascended [mi`râj shod]: means that the angel had the
energy to rise to the heavens by "eating" the virtuous thoughts, words, and
actions of human beings.
*in another place: "This may refer to Book V, v. 31 sqq., here the
topic of self-mortification is treated at great length." (Nicholson,
Commentary)
*The frozen grape escapes: Nicholson translated, "is thawed,"
and explained, "Literally, 'is freed,' i.e. its juice is made to flow."
(footnote)

Notes, part 2:

*The lady continued: This is the continuation of the story of the
pea boiling in the pot, how it became agitated and demanded to
know why it was being tortured. The lady of the house explained that it
was not a punishment, but to make the pea sweet, and so that it
could attain a higher level of existence by becoming part of a human
body. According to the commentaries reviewed by Nicholson, the lady
of the house represents the spiritual guide and master [murshid],
the pea represents the spiritual seeker and disciple [murîd], and the fire
represents strict training, austerity, and spiritual hardship
[riyâzat].
*(your) heart (is) filled with blood: means, filled with the misery
of having suffered cruelly. Nicholson translated, "When, from
(having endured) bitterness (self-mortification), thy heart is filled with
blood (like the grape)..."
*the good and evil: means when the believer (in God) realizes
that the difficult trial is sent by God and that patient acceptance will
lead to blessings and greater nearness to God, and that impatient
rejection of the trial may lead to rejection and distance from God.
Nicholson did not accept the reading in the earliest manuscript
("the good and evil of trials") and noted that all other manuscripts
had "sirr ú manfa`at-i balá," which he translated as, "when he
understands the inward meaning and the beneficial nature of
tribulation."
*has no collar: a metaphor of lacking spiritual training. In Islam,
ownership of dogs trained for hunting is allowed; all other dogs
are considered to be useless and filthy. "The dog's collar shows that
he is prized and well cared for: similarly God lays the burden of
spiritual tribulation on none but His elect." (Nicholson, Commentary)
*like my architect: means, "You are not destroying me, but
designing me to be built as something better."
*not dream of India: means not to desire to go back to an earlier
stage, in this case a vegetative one. "Here the proverb píl yád-i
Hindústán kardah-ast [== The elephant is remembering India] is
applied to the muríd [== the spiritual seeker and disciple] who
would indulge in worldly thoughts and fall into temptation unless he
were subjected to severe discipline by his murshid" [== spiritual guide
and master]. (Nicholson, Commentary)
*in that embrace: Nicholson read the line differently and
translated,"to the end that I may find a way [rahê] to that embrace
(of the Beloved)." Chittick translated, "and be delivered to the embrace
of the Beloved."
*tells it [mê-gôy-ad wa-râ]: the oldest manuscript has the
archaic form of the singular pronoun, usually spelled alif waw; it is
similar to the archaic "wây," or "way."
*spiritual struggle [jihâd]: this word is often mistranslated as
"Holy War" (a Christian term). The word means "struggle," and in
Islam means various kinds of struggle for the sake of God and the
community of Muslims, only one of which is defensive warfare.
The sufis emphasize the Tradition in which the Prophet Muhammad
returned from a battle (with the Arab polytheists) and said, "We
have returned from the Lesser Combat [jihâd al-aSghar] to the Greater
Combat [jihâd al-akbar]." He defined the latter as "the struggle
against the ego [nafs]" and also said, "The warrior [mujâhid] is
the one who struggles against his ego for the sake of God."
Nicholson translated, "After I had drunk a (cup of) fiery self-mortification..."
Chittick translated, "When I tasted the fire of spiritual warfare..."
*I then became accepted and worthy: means accepted by God
and worthy of rising to the next level on the arc of ascent-- the return
journey to God.
*in Time: means the spirit's descending journey from the
heavens, prior to its ascent back, starting in physical form on the mineral
level.
*the pot of the body: Means within a physical form. "This verse
alludes to the 'mineral' (elemental) and 'vegetive' stages in the
life-history of Man." (Nicholson, Commentary)
*knowledge and abstract qualities: means that the spirit, which
was in mineral, plant, and animal form is rushing ahead to acquire
the qualities of intellect, reason, and wisdom. Nicholson translated,
"Thou art running (to and fro in agitation) to the end that thou
mayst become (endued with) knowledge and spiritual qualities."
*so that you don't stumble over these subtle sayings: "No doubt
the poet's caveat [== warning] has a special reference to the heresy of
tanásukh [== the doctrine of transmigration of souls from human
bodies to animals, and vice verse], which he repudiates in
common with all authoritative Súfí teachers. It is incorrect to describe the
ideas set forth in the preceding passage as 'a kind of doctrine of
transmigration.'." (Nicholson, Commentary)
*wandered astray because of the Qur'an: refers to those who
approach the Holy Qur'an with the wrong attitudes and motives.
"According to Qur. III 98 (wa-'tasimú bi-habli 'lláhi jamí-an),
interpreted by a well-known Hadíth (al-Qur'ánu hablu 'lláhi
'l-matínu), the Qur'án is a rope to which every true believer must
cling for safety; yet God lets it be the means of casting him into
error and destruction perverse interpreters of the truth contained in it
(Qur. II 24)." (Nicholson, Commentary)

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

~

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