Monday, December 31, 2012

[Sunlight] "The lover of that One"

~

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

I am the lover of that One to whom every "that" belongs:
of even a single pearl of His
the bodyguard is Intellect and Spirit,
I do not boast, or if I boast, it only seems that way,
for, like water, I have no trouble quenching fire.
How should I steal when He is the keeper of the treasury?
How should I not be bold and resolute?
He is my support.

~ ~ ~

`Âsheq-e Ânam keh har "ân" ân-e Ust
`aql o jân o jândâr yek marjân-e Ust
Man na-lâfam var be-lâfam hamcho âb
nist dar âtesh kashi'am ezterâb
Chon be-dozdam chon hafiz-e makhzan Ust
chon na-bâsham sakht-ru posht-e man Ust


-- Mathnawi III: 4136-4138
Version by Camille and Kabir Helminski
"Rumi: Jewels of Remembrance"
Threshold Books, 1996
(Persian transliteration courtesy of Yahyá Monastra)

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

~


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Thursday, December 27, 2012

[Sunlight] No Opposite, Without its Own Opposite

~

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

The Forgiving God desired and decided in
eternity to reveal and manifest Himself.
But no opposite can be displayed without its
own opposite, and that peerless King had no opposite.
So He made a vicegerent*, a Possessor of the
Heart, to be the mirror of His Kingship.
Then He gave him limitless purity, and
produced his opposite from darkness.
He made two banners, white and black: The
one was Adam, the other the satan of His way.
Then the strife and war that came to pass
between these two great camps came to pass.
In a similar manner, Abel came in the second
period: Opposed to his pure light was Cain. . . .
Period after period, generation after
generation, the two parties have continued to war.

-- Mathnawi VI: 2151-57, 62
Translation by William C. Chittick
"The Sufi Path of Love"
SUNY Press, Albany, 1983

* Sunlight note: "vicegerent" - A gerent is one who rules or
manages. (Latin, gerent-, gerens, present participle of gerere to
bear, carry on.)

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

~










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Wednesday, December 26, 2012

[Sunlight] Put This Design in Your Carpet

~

Today, Sunlight offers verses 3292-99, from Book V of the Mathnawi,
in an interpretive version by Coleman Barks, and in a literal translation
by Reynold Nicholson, on which Barks based his version.

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

"Put This Design in Your Carpet"

Spiritual experience is a modest woman
who looks lovingly at only one man.

It's a great river where ducks
live happily, and crows drown.

The visible bowl of form contains food
that is both nourishing and a source of heartburn.

There is an unseen presence we honor
that gives the gifts.

You're water. We're the millstone.
You're wind. We're dust blown into shapes.
You're spirit. We're the opening and closing
of our hands. You're the clarity.
We're this language that tries to say it.
You're joy. We're all the different kinds of laughing.

Any movement or sound is a profession of faith,
as the millstone grinding is explaining how it believes
in the river! No metaphor can say this,
but I can't stop pointing
to the beauty.

Every moment and place says,
"Put this design in your carpet!"

Like the shepherd in Book II,
who wanted to pick the lice off God's robe,
and stitch up God's shoes, I want to be
in such a passionate adoration
that my tent gets pitched against the sky!

Let the beloved come
and sit like a guard dog
in front of the tent.

When the ocean surges,
don't let me just hear it.
Let it splash inside my chest!

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

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

Spiritual experience is (like) the women who look modestly*: it
shows no sign but to its possessor.
That wine is (like) the women who look modestly, while these
vessels screening it (from view) are like the tents*.
The great river (too) is (like) a tent, wherein is life for the
duck, but death for crows.
Venom also is the snake's food and provision, (but) its venom
is anguish and death to others.
The form of every blessing and affliction is a Hell to this one,
a Paradise to that one.
Therefore (though) ye see all bodies and things, and there is
food and poison in them (all) - ye see (it) not.
Every body resembles a bowl or a pot, wherein is both food
and a (cause of) heart-burning.
The bowl is visible, the plenty (contained) in it is hidden;
(only) he who tastes it (the contents) knows what he is eating or
drinking from it.

-- 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"

* Literally, "the women who restrict their eyes (to looking at their
husbands)," i.e. the houris in Paradise.
* See Qur'an, LV,72.

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

~




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Monday, December 24, 2012

[Sunlight] The one who regards the Sea

~

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

The one who regards the foam explains the mystery,
while the one who regards the Sea is bewildered.
The one who regards the foam forms intentions,
while the one who has known the Sea makes her heart one with the Sea.
The one who regards the froth calculates and reckons,
while the one who regards the Sea is without conscious volition.
The one who regards the froth is continually in motion,
while the one who regards the Sea is free of hypocrisy.

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

Ânkeh kaf-râ did serr guyân bovad
v-ânkeh Daryâ did u hayrân bovad
Ânkeh kaf-râ did niyat-hâ konad
v-ânkeh Daryâ did del Daryâ konad
Ânkeh kaf-hâ did bâshad dar shomâr
v-ânkeh Daryâ did shod bi ekhtiyâr
Ânkeh u kaf did gerdesh bovad
v-ânkeh Daryâ did u bi gheshsh bovad

-- Mathnawi V: 2908-2911
Version by Camille and Kabir Helminski
"Rumi: Jewels of Remembrance"
Threshold Books, 1996
Persian transliteration courtesy of Yahyá Monastra

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

~









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Friday, December 21, 2012

[Sunlight] "I am only the house of your beloved”

~

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

"I am only the house of your beloved,
not the beloved herself:
true love is for the treasure,
not for the coffer that contains it."
The real beloved is that one who is unique,
who is your beginning and your end.
When you find that one,
you'll no longer expect anything else:
that one is both the manifest and the mystery.
That one is the lord of the states of feeling,
dependent on none:
month and year are slaves to that moon.
When He bids the "state,"
it does His bidding;
when that one wills, bodies become spirit.

~ ~ ~ ~ ~ ~ ~ ~ ~

Khâneh-ye ma`shuqeh-'am ma`shuq ni
`eshq bar naqdast bar sanduq ni
Hast ma`shuq ânke u yek taw bovad
mobtadâ o montahâ'et u bovad
Chon biyâbi'esh ma`âni montazer
ham hovaydâ u bud ham niz serr
Masir-e ahvâlast nah mawquf-e hâl
bandeh-ye ân Mâh bâshad mâh o sâl
Chon be-guyad hâl-râ farmân konad
chon be-khvâhad jesm-hâ-râ jân konad

-- Mathnawi III: 1417-1421
Version by Camille and Kabir Helminski
"Rumi: Jewels of Remembrance"
Threshold Books, 1996
(Persian transliteration courtesy of Yahyá Monastra)

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

~

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

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Thursday, December 20, 2012

[Sunlight] "The Creek and the Stars"

~

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

"The Creek and the Stars"

Spirit is so mixed with the visible world that giver,
gift, and beneficiary are

one thing. You are the grace raining down; the grace
is you. Creation is

a clear, flat, fast-moving creek, where qualities reflect.
Generations rush by, while

the stars stay still, without a splash. When you lose your
appetite for food, you'll

be given other nourishment. There's well-being that is not
bodily and beings

that live on fragrance. Don't worry about losing animal
energy. Go the way of love

and ask provisions. Love more the star region reflected,
less the moving medium.

-- Mathnawi VI: 3136-83;2816-25;2833-59;2867-70
Version by Coleman Barks
"The Soul of Rumi"
HarperSanFrancisco, 2001

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

~


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

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Tuesday, December 18, 2012

[Sunlight] Fly up from this narrow cage

~

Here, Sunlight continues this week's series of posts,
remembering Rumi's passing from this life:

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

You who fly up from this narrow cage
veering off beyond the heavens
you'll see a new life after this;
how long will you bear this life's drear? . . .
This body wore a butler's garb
now sports a more fashionable form.
Death means life and this life is death
though heathen eyes see negative
All souls departed from this body
live on, but hidden now, like angels . . .
When body's bricks crumble, don't wail
Sir, you've only been in a jail
when you emerge from jail or pit,
you stand regal, tall, like Joseph

-- Ghazal 3172*
From the "Diwan-e Shamsi Tabrizi"
Translation by Franklin D. Lewis
"Rumi, Past and Present, East and West"
Oneworld Publications, Oxford, 2000

*Professor Franklin cites this as Ghazal 3172, but the Sunlight
editors have been unable to confirm this in the Foruzanfar one-volume
edition. If subscribers are able to provide further information,
that would be appreciated.

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

~





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Monday, December 17, 2012

[Sunlight] "Take my spirit totally from my body"

~

This week, Sunlight is offering a series of poems in memory of
the passing of Rumi from earthly life, and specifically focused on
his teachings on the subject of mortality.

Today, Sunlight offers Ghazal (Ode) 1716, in a translation by
Professor William Chittick. For more information on "Urs", the
wedding, Sunlight suggests a visit to
http://www.dar-al-masnavi.org/wedding-night.html

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

Tonight, take my spirit totally from my body, so that I
may no longer have shape and name in the world!
At this moment I am drunk in Thee - give me another
cup! Then I may be obliterated from the two worlds in Thee,
and be done with it.
When I have been annihilated through Thee and be-
come what Thou knowest, then I will take the cup of non-
existence and drink it, cup after cup.
When the spirit becomes radiant through Thee,
when the candle lights up - if not consumed by Thee it is raw,
raw.
Give me now the wine of nonexistence instant by
instant; when I have entered nonexistence, I will not know
the house from its roof.
When your nonexistence increases, the spirit will
prostrate itself to you a hundred times - oh you to whose
nonexistence thousands of existences are slave!
Give me wine, measure by measure! Deliver me from
my own existence! Wine is Thy special grace, intellect Thy
general grace.
Send up waves from nonexistence to steal me away!
How long will I pace the Oceans shore in fear?
The snare of my king Shams al-Din is catching
prey in Tabriz, but I have no fear of the snare, for I am
within it.

-- Ghazal 1716
Translation by William C. Chittick
"The Sufi Path of Love"
SUNY Press, Albany, 1983

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

~




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Friday, December 14, 2012

[Sunlight] This world is a trap, and desire its bait

~

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

To follow one's own desires is to flee from God
and to spill the blood of spirituality
in the presence of His justice.

This world is a trap, and desire its bait:
escape the traps, and quickly
turn your face toward God.

When you have followed this Way,
you have enjoyed a hundred blessings.
When you have gone the opposite way, you have fared ill.

So the Prophet said, "Consult your own hearts,
even though the religious judge
advises you about worldy affairs."

Abandon desire, and so reveal His Mercy:
you've learned by experience
the sacrifice He requires.

Since you can't escape, be His servant,
and go from His prison into His rose garden.
When you continually keep watch over your thoughts and actions,

you are always seeing the Justice and the Judge,
though heedlessness may shut your eyes,
still, that doesn't stop the sun from shining.

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

Ârzu jostan bovad be-gorikhtan
pish-e `adlesh khun-e taqvâ rikhtan
In jahân dâmast va dâneh-sh ârzu
dar goriz az dâm-hâ ruy âr zu
Chon chonin rafti be-didi sad goshâd
chon shodi dar zedd-e ân didi fasâd
Bas Payambar goft "Istaftû al-qulûb"
garcheh moftiyetân berun guyad khotub
Ârzu bo-g'zâr tâ rahm âyadesh
âzmudi keh chonin mi bâyadesh
Chon na-tâni jast pas khedmat konesh
tâ ravi az habs-e U dar golshanesh
Dam be-dam chon to morâqeb mi-shavi
dâd mi bini va dâvar ay ghavi
Var be-bandi cheshm-e khvod-râ ze ehtejâb
kâr-e khvod-râ kay gozârad âftâb

-- Mathnawi VI: 377-384
Version by Camille and Kabir Helminski
"Rumi: Jewels of Remembrance"
Threshold Books, 1996
Persian transliteration courtesy of Yahyá Monastra

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

~



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Thursday, December 13, 2012

[Sunlight] I am neither of this not or that

~

Here, Sunlight offers Ghazal (Ode) 1615, in a poetic version by
Professor Coleman Barks and in literal translation by Professor A.J.
Arberry:

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

I may be clapping my hands,
but I don't belong to a crowd of clappers.
I'm neither this nor that.

I'm not part of a group that loves flute music,
or one that loves gambling,
or one that loves drinking wine.

Those who live in time,
descended from Adam,
made of earth and water,
I'm not part of that.

Don't listen to what I say,
as though these words came from an inside
and went to an outside.

Your faces are very beautiful,
but they are wooden cages.

You'd better run from me.
My words are fire.

I have nothing to do with being famous,
or making grand judgments,
or feeling full of shame.

I borrow nothing.
I don't want anything from anybody.

I flow through all human beings.
Love is my only companion

When Union happens, my speech
goes inward, toward Shams.

At that meeting,
all the secrets of language
will no longer be secret.

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

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

If I am hand-clapping, I belong not to the clappers; I am
neither of this nor of that, I am of that mighty city.
I am not for fluting and gambling, I am not for wine and
liquor, I am neither leaven nor crop-sickness, I am neither like this
nor like that.
If I am drunk and dissolute, I am not drunk with wine like
you; I am not of earth nor of water, I am not of the people of
time.
The mind of the son of Adam – what knowledge has it of this
utterance? For I am hidden by two hundred veils from the world
entire.
Hear not these words as from me, nor from this clear thought,
for I neither receive nor seize this outward and inward.
Though your face is beautiful, the cage of your soul is of
wood; run away from me or you will burn, for my tongue is a
flame.
I am not of scent nor colour, I am not of fame nor shame;
beware of my poplar arrow, for God is my bow.
I seize not raw wine, nor borrow from anyone, I seize neither
breath nor snare, O my youthful fortune.
I am as the rosebower of paradise, I am the joy-garden of the
world, for my spirit is flowing through the spirits of all men.
The sugarbed of your phantom brings rose-sugar to me; in the
garden of realities I scatter the rose of a hundred petals.
When I enter the rose-showering garden of union with you,
make me sit down, for I am a target for your brand.
Love, what a mate you are, how strange, how marvellous!
When you seized my mouth, my expression went inwards.
When my soul reaches Tabriz, to come to Shams al-Haqq u
Din, I will bring to an end all the secrets of speech.

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

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

~



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

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Wednesday, December 12, 2012

[Sunlight] Love’s poison -- Quatrain 670

~

Today, Sunlight offers two interpretations of Quatrain 670:

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

I am hopelessly in love with you, no point
giving me advice.
I have drunk love's poison, no point
taking any remedy.
They want to chain my feet but
what's the point
when it is my heart that's gone mad.

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

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

fallen in love with you
I will take no advice
I have tasted the poison
what good can sugar do
they say he is mad
and in chains
he must be put
mad is my heart
what is a chain
on my foot

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

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

~


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

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Monday, December 10, 2012

[Sunlight] Show mercy on the weak

~

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

Weep like the waterwheel,
that green herbs may spring up
from the courtyard of your soul.
if you wish for tears,
have mercy on one who sheds tears;
if you wish mercy, show mercy to the weak.

~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~

Bâsh chon dulâb nâlân-e chashm-tar
tâ ze sahn-e jânat ruyad khozar
Ashk khvâhi rahm kon bar ashkbâr
rahm khvâhi bar za`ifân rahm âr

-- Mathnawi I:821-822
Version by Camille and Kabir Helminski
"Rumi: Daylight"
Threshold Books, 1994
Persian transliteration courtesy of Yahyá Monastra


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

~


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Friday, December 07, 2012

[Sunlight] “A window from heart to heart”

~

Here, Sunlight offers two versions of an excerpt from the
Mathnawi, regrettably quite different in length. The first is from
Coleman Barks, and the second from Camille and Kabir Helminski.
Additionally, the Helminski lines are accompanied by a Persian
transliteration.
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

"Desire and the Importance of Failing"


A window opens.
A curtain pulls back.

The lamps of lovers connect,
not at their ceramic bases,
but in their lightedness.

No lover wants union with the Beloved
without the Beloved also wanting the lover.

Love makes the lover weak,
while the Beloved gets strong.

Lightning from here strikes there.
When you begin to love God, God
is loving you. A clapping sound
does not come from one hand.

The thirsty man calls out, "Delicious water,
where are you?" while the water moans,
"Where is the water-drinker?"

The thirst in our souls is the attraction
put out by the Water itself.

We belong to It,
and It to us.

God's wisdom made us lovers of one another.
In fact, all the particles of the world
are in love and looking for lovers.

Pieces of straw tremble
in the presence of amber.

We tremble like iron filings
welcoming the magnet.

Whatever that Presence gives us
we take in. Earth signs feed.
Water signs wash and freshen.
Air signs clear the atmosphere.
Fire signs jiggle the skillet,
so we cook without getting burnt.

And the Holy Spirit helps with everything,
like a young man trying to support a family.
We, like the man's young wife, stay home,
taking care of the house, nursing the children.

Spirit and matter work together like this,
in a division of labor.

Sweethearts kiss and taste the delight
before they slip into bed and mate.

The desire of each lover is
that the work of the other be perfected.
By this man-and-woman cooperation,
the world gets preserved.
Generation occurs.

Roses and blue arghawan flowers flower.
Night and day meet in a mutual hug.

So different, but they do love each other,
the day and the night, like family.

And without their mutual alternation
we would have no energy.

Every part of the cosmos draws toward its mate.
The ground keeps talking to the body,
saying, "Come back! It's better for you
down here where you came from."

The streamwater calls to the moisture in the body.
The fiery ether whispers to the body's heat,
"I am your origin. Come with me."

Seventy-two diseases are caused
by the various elements pulling inside the body.
Disease comes, and the organs
fall out of harmony.

We're like the four different birds,
that each had one leg tied in
with the other birds.

A flopping bouquet of birds!
Death releases the binding, and they fly off,
but before that, their pulling is our pain.

Consider how the soul must be,
in the midst of these tensions,
feeling its own exalted pull.

My longing is more profound.
These birds want the sweet green herbs
and the water running by.

I want the infinite! I want wisdom.
These birds want orchards and meadows
and vines with fruit on them.

I want a vast expansion.
They want profit and the security
of having enough food.

Remember what the soul wants,
because in that, eternity
is wanting our souls!

Which is the meaning of the text,
They love That, and That loves them.

If I keep on explaining this,
the Mathnawi will run to eighty volumes!

The gist is: whatever anyone seeks,
that is seeking the seeker.

No matter if it's animal,
or vegetable, or mineral.

Every bit of the universe is filled with wanting,
and whatever any bits wants,
wants the wanter!

This subject must dissolve again.

Back to Sadri Jahan and the uneducated peasant
who loved him, so that gradually Sadri Jahan
loved the lowly man. But who really
attracted who, whom, Huuuu?

Don't be presumptuous and say one or the other.
Close your lips. The mystery of loving
is God's sweetest secret.

Keep it. Bury it. Leave it here
where I leave it, drawn as I am
by the pull of the Puller
to something else.

You know how it is. Sometimes
we plan a trip to one place,
but something takes us to another.

When a horse is being broken, the trainer
pulls it in many different directions,
so the horse will come to know
what it is to be ridden.

The most beautiful and alert horse is one
completely attuned to the rider.

God fixes a passionate desire in you,
and then disappoints you.
God does that a hundred times!

God breaks with wings of one intention
and then gives you another,
cuts the rope of contriving,
so you'll remember your dependence.

But sometimes, your plans work out!
You feel fulfilled and in control.

That's because, if you were always failing,
you might give up. But remember,
it is by failures that lovers
stay aware of how they're loved.

Failure is the key
to the kingdom within.

Your prayer should be, "Break the legs
of what I want to happen. Humiliate
my desire. Eat me like candy.
It's spring, and finally,
I have no will."

-- Mathnawi III: 4391-4472
Version by Coleman Barks
"Feeling the Shoulder of the Lion"
Threshold Books, 1991

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

Surely there is a window from heart to heart:
they are not separate and far from each other.
Though two earthenware lamps are not joined,
their light mingles.
No lover seeks union without the beloved seeking;
but the love of lovers makes the body thin as a bowstring,
while the love of loved ones makes them shapely and pleasing.
When the lightning of love for the beloved
has shot into the heart, know that there is love in that heart.
When love for God has been doubled in your heart,
there is no doubt that God has love for you.

~ ~ ~ ~ ~ ~

Keh ze del tâ del yaqin rawzan bovad
nah jodâ o dur chon do tan bovad
Mottasel na-bovad sefâl do cherâgh
nureshân mamzuj bâshad dar masâgh
Hich `âsheq khvod na-bâshad vasl ju
keh nah ma`shuqesh bovad juyâ-ye u
Lik `eshq-e `âsheqân tan zeh konad
`eshq-e ma`shuqân khvosh o farbeh konad
Chon darin del barq-e mehr-e dust jast
andar ân del dusti mi dân keh hast
Dar del-e to mehr-e Haqq chon shod do-taw
hast Haqq-râ bi gomâni mehr-e to

-- Mathnawi III: 4391-4396
Version by Camille and Kabir Helminski
"Rumi: Jewels of Remembrance"
Threshold Books, 1996
(Persian transliteration courtesy of Yahyá Monastra)

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

~

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

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Thursday, December 06, 2012

[Sunlight] Sacrifice your intellect

~

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

Sacrifice your intellect in love for the Friend:
for anyway, intellects come from where He is.
The spiritually intelligent have sent their intellects back to Him:
only the fool remains where the Beloved is not.
If from bewilderment, this intellect of yours flies out of your head,
every tip of your hair will become a new knowing.
In the presence of the Beloved, the brain needn't labor;
for there the brain and intellect spontaneously produce
fields and orchards of spiritual knowledge.
If you turn toward that field, you will hear a subtle discourse;
in that oasis your palm tree will freshen and flourish.

` ` ` ` ` ` ` ` ` ` ` ` ` ` `

`Aql-râ qorbân kon andar `eshq-e Dust
`aql-hâ bâri az ân suist k-Ust
`aql-hâ ân su ferestâdeh `oqul
mândeh in su keh nah Ma`shuqast gul
Zin sar az hayrat gar in `aqlet ravad
har sar-e muyet sar o `aqli shavad
Nist ân su ranj-e fekrat bar demâgh
keh demâgh o `aql ruyad dasht o bâgh
Su-ye dasht az dasht nokteh be-shenui
su-ye bâgh âyi shavad nakhlet rui

-- Mathnawi IV: 1424-1428
Version by Camille and Kabir Helminski
"Rumi: Jewels of Remembrance"
Threshold Books, 1996
(Persian transliteration courtesy of Yahyá Monastra)

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

~


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

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Wednesday, December 05, 2012

[Sunlight] "Don’t think too much"

~

Today, Sunlight offers two interpretations of Quatrain 84:

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

Don't think.
Don't get lost in your thoughts.
Your thoughts are a veil on the face of the Moon.
That Moon is your heart,
and those thoughts cover your heart.
So let them go.
Just let them fall into the water.

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

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

don't think too much
put yourself to sleep
thinking is a veil
on the face of the moon
your heart is like the moon
don't cover it with thought
cast your thinking on the water

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

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

~






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

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Tuesday, December 04, 2012

[Sunlight] The lover does not want a day of fortune, nor a night of ease -- Ghazal 586

~

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

He who seeks felicity* is one thing, the lover
something else - he who loves his head has not the feet for
Love.
How should Love's two fire-filled eyes, drowned
in the liver's blood, search for the heart's desire and the
spirits' subsistence?
The lover does not weep for his sorry state, nor
does he rub his eyes from heartache: He wants to be worse
each instant.
He does not want a day of fortune, nor does he
seek a night of ease - his heart stays concealed between night
and day like dawn.
The world has two nests: good fortune and
affliction - by God's Holy Essence, the lover is outside them
both!
The ocean does not make him boil, for he is
unparalleled pearl. His face has not come from the mine, even
if it is yellow like gold.
In love with the spirit's King, how should the
heart seek a kingdom? Enraptured by His slender waist, how
should the spirit seek a robe of honor?
Should a phoenix enter the world, the lover
would not seek its shadow, for he is drunk with love for that
famous Phoenix.
If the world should become all sugar, his heart
would still lament like the reed; and if the Beloved should say
"No!" he will still melt like sugar.
I asked my Lord about Shams al-Din of Tabriz,
whose permanent abode is Love: "Why should such a king go
on a journey?"

-- Ode 586
Translated by William C. Chittick
"The Sufi Path of Love"
SUNY Press Albany, 1984

*Sunlight footnote: "felicity" is a somewhat archaic synonym for happiness.

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

~


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

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Monday, December 03, 2012

[Sunlight] The food of the chosen

~

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

Man's original food is the light of God;
material food is not for him;
but from disease,
his mind has fallen into the delusion
that day and night he should eat only this food.
He is pale, weak, and faint:
where is the food of "by heaven
which has starry tracks"?
That is the food of the chosen,
food eaten without fork or throat.

` ` ` ` ` ` ` ` ` `

Qut-e asli-ye bashar nur-e Khodâst
qut-e hayavâni morurâ nâ-sazâst
Layk az `ellat darin oftâd del
keh khvord u ruz o shab zin âb o gel
Ru-ye zard va pâ-ye sost va del-e sabok
ku ghezâ-ye "wa-al-samâ'i dhâti al-hubuk"
n ghezâ-ye khâssagân dawlatast
khvordan ân bi golu va âlast

-- Mathnawi II: 1083-1086
Version by Camille and Kabir Helminski
"Rumi: Daylight"
Threshold Books, 1994
Persian transliteration courtesy of Yahyá Monastra


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

~
















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Friday, November 30, 2012

[Sunlight] There you are -- Ghazal 2778

~

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

There You Are

You're inside every kindness. When
a sick person feels better, you're

that, and the onset of disease too.
You're sudden, terrible screaming.

Some problems require we go for help:
when we knock on a stranger's door,

you sent us. Nobody answers: it's
you! When work feels necessary, you

are the way workers move in rhythm.
You are what is: the field, the players,

the ball, those watching. Someone
claims to have evidence that you do

not exist. You're the one who brings
the evidence in, and the evidence

itself. You are inside the soul's
great fear, every natural pleasure,

every vicious cruelty. You are in
every difference and irritation.

Someone loves something; someone else
hates the same. There you are.

Whatever eyes see, what anyone wants
or not: political power, injustice,

material possessions, those are your
script, the handwriting we study.

Body, soul, shadow. Whether reckless
or careful, you are what we do. It's

absurd to ask your pardon. You're
inside repentance, and sin! The wonder

of various jewels, agate, emerald.
How we are during a day, then at night,

you are those moods and qualities.
The pure compassion we feel for each

other. Every encampment has a tent
where the leader is and also the wide

truth of your imperial tent overall.

-- Ghazal 2778
Version by Coleman Barks
"The Soul of Rumi"
HarperCollins, 2001

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

~



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

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Thursday, November 29, 2012

[Sunlight] The fair and the foul within

~

Here, Sunlight offers two presentations of the Mathnawi verses from Book II, line 1416, et. seq., as interpreted by the Helminskis (with Persian transliteration), and Coleman Barks.


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

Within the human being is a jungle.
You, born of the Divine Breath, be aware.
Wolves and pigs by the thousands are within,
the fair and the foul.
What dominates you is what you are.
If your gold outweighs your copper,
you will be known as gold. Whatever you most are
is the form in which you will resurrect.

~~~~~~~~~

Bisheh-'i âmad vojud-e âdami
bar hazar shaw zin vojud ar zân dami
Dar vojud-e mâ hazârân gorg o khuk
sâleh o nâ-sâleh va khub o khashuk
Hokm ân khvor ast kân ghâleb-tarast
chonke zar pish az mes âmad ân zarast
Sirati kân dar vojudat ghâlebast
ham bar ân tasvir hashrat vâjebast

-- Mathnawi II: 1416-1419
Version by Camille and Kabir Helminski
"Rumi: Daylight"
Threshold Books, 1994
(Persian transliteration courtesy of Yahyá Monastra)

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

A Goat Kneels!

The inner being of a human being
is a jungle. Sometimes wolves dominate,
sometimes wild hogs. Be wary when you breathe!

At one moment gentle, generous qualities,
like Joseph's, pass from one nature to another.
The next moment vicious qualities
move in hidden ways.

Wisdom slips for a while into an ox!
A restless, recalcitrant horse suddenly
becomes obedient and smooth-gaited.

A bear begins to dance.
A goat kneels!

Human consciousness goes into a dog,
and that dog becomes a shepherd,
or a hunter.

In the Cave of the Seven Sleepers
even the dogs were seekers.

At every moment a new species rises in the chest -
now a demon, now an angel, now a wild animal.

There are also those in this amazing jungle
who can absorb you into their own surrender.

If you have to stalk and steal something,
steal from them!

-- Mathnawi II: 1416-1429
Version by Coleman Barks
"Delicious Laughter"
Maypop, 1990

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

~





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

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Wednesday, November 28, 2012

[Sunlight] Come, come the Beloved has arrived! -- Ghazal 330

~

Sunlight presents Ghazal (Ode) 330, from the "Diwan-e Shams",
in a version by Jonathan Star, in a translation by Kolin and Mafi, and in a translation by A.J. Arberry.

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

Come, come,
The roses are in bloom!
Come, come,
The Beloved has arrived!

Now is the time to unite
the soul and the world.
Now is the time to see the sunlight
dancing as one with the shadows.

Laugh at those faithless men
who boast with loud voices.
Weep for that friend
who has turned away from the Friend.

The whole city is trembling with fear
now that the madman
has broken from his chains.

What a day!
What a day!
A day of upheaval!
A day of revolt!
Perhaps the scroll
that records every deed
is falling from the sky!

Beat the drum,
Speak no more –
The heart has gone,
The mind has gone,
The soul, too, has gone
to the Beloved.

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

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

Come, come
the Beloved has arrived!
The rose garden is blooming
run and offer your life and the world
to the rising Sun.
Smile and see the beauty hidden
In an ugly face,
weep, weep for those who have turned
away from love.
What a day, what a day!
A day of resurrection!
The lover has once again broken free from his chains.
The scroll of our deeds brought by the angels lays open.
Beat the drum and say no more
The heart and mind have gone
the soul has flown to the Beloved!

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

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

Come, come, for the rosebower has blossomed; come, come,
for the beloved has arrived.
Bring at once altogether soul and world; deliver over to the
sun, for the sun has drawn a fine blade.
Laugh at that ugly one showing off airs; weep for that friend
who is severed from the Friend.
The whole city seethed when the rumour ran abroad that
madman had once again escaped from his chains.
What a day it is, what day is it, such a day of uprising?
Perchance the scroll of men's deeds has already fluttered from
the skies.*
Beat the drums, and speak no more; what place is there for
heart and mind? For the soul too has fled.

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

Notes from the Arberry text:
See Aflaki, "Manaqib" 161, on Rumi preaching to dogs at the
Crossroads.
* As on the Resurrection Day the scrolls of men's deeds will
flutter over their heads.

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

~



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Tuesday, November 27, 2012

[Sunlight] So--no more complaining!

~

Here, Sunlight offers Rumi's Ghazal Number 1380, in a poetic version by Coleman Barks, along with the literal translation by A.J. Arberry upon which Barks based his version:

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

Yesterday you put a crown on my head
that, no matter how anyone strikes it,
will not fall off. Love's nightcap,
with your handstitching around the brow.

Even if my head's not in it,
because it is your gift to me,
my head becomes a pearl
lifted from the jewelbox.

Prove it. Here's a heavy mace.
See if I am more bone and marrow than soul.

Inside this skull-nut there's almond essence
to sweeten lip and throat and put light in the eyes.

So no more complaining.
Jesus didn't ask, "Where's my donkey?"
There was just one less in the donkey herd.

The strength of a rider
doesn't come from his lean mount
but from his love.

Don't say Ah, ah, when you're hurt.
Say Allah.

Joseph didn't talk about his time in the well,
but rather of sitting on the throne of Egypt.

-- Version by Coleman Barks
"These Branching Moments"
Copper Beech Press, 1988

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

Yesterday my darling placed a golden crown on my head;
however many blows you may strike, it will not fall from my
head.
The cap-stitching king of eternity from his brows on my brows
sets the nightcap of love, so of course it remains for ever.
And even if my head does not remain with the cap, I will
become all head like the moon; for my pearl will appear brighter
without casket and shell.
Here is my head, and there a heavy mace; strike, to make proof;
and if this bone breaks, I am more full of marrow than intellect and soul.
That nut lacking pith which has chosen the husk – how shall
it have percieved the relish of the almond-essence of my Prophet?
A sweetmeat full of his nuts, his sugar, and almonds sweetens
my throat and lip, gives light to my eyes.
When you discover the pith, my son, and have learned to
disregard the husk, when you have entered the quarter of Jesus,
you will not any more say, "Where is my ass?"
My soul, how long will you complain? Give up one ass from
the head; behold the stoutness of the rider, not my lean draught-
horse.
Know that the stoutness of the lover derives from the
stoutness of his Beloved, for the pride of lovers arises from
"I am God Most Great."
O sighing pains, do not say "Ah, ah," say "Allah"; speak not
of the well, speak of the throne, O Joseph my soul-nourisher.

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

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

~









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Monday, November 26, 2012

[Sunlight] Turn me into patience and forbearance

~

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

O You who have transmuted one clod of earth into gold,
and another into the Father of mankind,
Your generous work is the transmutation of essences;
my work is mostly forgetfulness and mistakes.
Transmute my mistakes and forgetfulness into knowledge:
With my imperfect nature, turn me into patience and forbearance.

` ` ` ` ` ` ` ` ` ` ` ` ` ` `

Ay mobaddal kardeh khâki-râ beh-zar
khâk-e digar-râ be-kardeh Bu al-bashar
Kâr-e To tabdil-e a`yân o `atâ
kâr-e man sahvat o nesyân o khatâ
Sahv o nesyân-râ mobaddal kon beh-`elm
man hameh halamam merâ kon sabr o helm

-- Mathnawi V: 780-782
Version by Camille and Kabir Helminski
"Rumi: Jewels of Remembrance"
Threshold Books, 1996
(Persian transliteration courtesy of Yahyá Monastra)

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

~


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Friday, November 23, 2012

[Sunlight] Four Interrupted Prayers

~

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

Four Interrupted Prayers

Four Indians enter a mosque and begin the prostrations.
Deep, sincere praying.

But a priest walks by, and one of the Indians, without
thinking, says, "Oh,

are you going to give the call to prayer now? Is it time?"
The second Indian, under

his breath, "You spoke. Now your prayers are invalid."
The third, "Uncle, don't scold him!

You did the same thing. Correct yourself." The fourth,
"Praise to God, I

have not made the mistake of these three." So all four
prayers are interrupted, with

the three faultfinders being more at fault than the
original speaker. Blessed

is one who sees his weakness, and blessed is one who, when
he sees a flaw in someone

else, takes responsibility for it. Because, half of any person
is wrong and weak and off

the path. Half! The other half is dancing and swimming and
flying in the invisible joy. You

have ten open sores on your head. Put what salve you have
on yourself. And point out

to everyone the dis-ease you are. That's part of getting
well! When you lance yourself

that way, you become more merciful and wiser. Even if you
don't have a particular

fault at the moment, you may soon be the one who makes some
act notorious. Don't feel

self-satisfied. Lucifer lived eons as noble angel. Think
what his name means now.

Don't try to be famous until your face is completely washed
of any fear. If your beard

hasn't grown out, don't joke about someone's smooth chin.
Consider how Satan swallowed

soul poison, and be grateful that you taste only the
sweetness of being warned.

-- Mathnawi II: 3027-45
Version by Coleman Barks
"The Soul of Rumi"
HarperCollins, 2001

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

~



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Thursday, November 22, 2012

[Sunlight] Thanksgiving is sweeter than the bounty itself

~

Here, Sunlight offers an excerpt from the Mathnawi, Book III,
Verses 2895, et seq., in a version by the Helminskis (thought to be
derived from Nicholson), a Persian transliteration, and a translation
by Nicholson:

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

Giving thanks for abundance
is sweeter than the abundance itself.
Should one who is absorbed with the Generous One
be distracted by the gift?
Thankfulness is the soul of beneficence;
abundance is but the husk, for thankfulness brings you to the place
where the Beloved lives.
Abundance yields heedlessness; thankfulness, alertness:
hunt for bounty with the snare of gratitude to the King.

~ ~ ~ ~ ~ ~ ~ ~ ~

Shokr-e ne`mat khvoshtar az ne`mat bovad
shokr-e Bâreh kay su-ye ne`mat ravad
Shokr jân-e ne`mat va ne`mat chu-pust
zânke shokr ârad torâ tâ ku-ye Dust
Ne`mat ârad ghaflat va shokr entebâh
sayd-e ne`mat kon be-dâm-e shokr-e Shâh

-- Mathnawi III: 2895-2897
Version by Camille and Kabir Helminski
"Rumi: Jewels of Remembrance"
Threshold Books, 1996
(Persian transliteration courtesy of Yahyá Monastra)

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

Thanksgiving for the bounty is sweeter than the bounty
(itself): how should he that is addicted to thanksgiving go towards
(direct his attention to) the bounty?
Thanksgiving is the soul of the bounty, and the bounty is as a
husk because thanksgiving brings you to the abode of the Beloved.
Bounty produces heedlessness, and thanksgiving alertness:
hunt after bounty with the snare of thanksgiving to the King.
The bounty of thanksgiving will make you contented and princely so
that you will bestow a hundred bounties on the poor.
You will eat your fill of the viands and dessert of God, so that
hunger and begging will depart from you.

-- Mathnawi III: 2895-2899
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"

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

~
















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Wednesday, November 21, 2012

[Sunlight] This love -- Quatrain 210

~

Today, Sunlight offers two interpretations of Quatrain 210:

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

This Love is the king,
yet a throne cannot be found.
It is the essence of the Koran
yet a verse cannot be found.
Any lover hit by the Hunter's arrow
will bleed all over,
yet a wound cannot be found.

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

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

This Love is a King
but his banner is hidden.
The Koran speaks the Truth
but its miracle is concealed.
Love has pierced with its arrow
the heart of every lover.
Blood flows but the wound is invisible.

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


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

~


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Tuesday, November 20, 2012

[Sunlight] The burden of patience and gratitude

~

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

The ass, your fleshly soul,
has wandered off; tie it down.
How long will it run away from work?
Let it bear the burden of patience
and gratitude—whether for a hundred years,
or for thirty or twenty.

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

Shod khar-e nafs-e to bar mikhash band
chand be-gorizad ze kâr o bâr chand
Bâr-e sabr o shokr u-râ bordanist
khvâh dar sad sâl o khvâhi si o bist

-- Mathnawi II :729-730
Version by Camille and Kabir Helminski
"Rumi: Daylight"
Threshold Books, 1994
Persian transliteration courtesy of Yahyá Monastra

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

~






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Monday, November 19, 2012

[Sunlight] Returning to the source of the source -- Ghazal 2805

~

Today, Sunlight offers Ghazal (Ode) 2805, from Rumi's "Diwan-e Shams" -- "The Collection of Shams" -- in a poetic version from Coleman Barks, and a translation from A.J. Arberry.

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

Imagine the time the particle you are
returns where it came from!

The family darling comes home.
Wine, without being contained in cups,
is handed around.

A red glint appears in a granite outcrop,
and suddenly the whole cliff turns to ruby.

At dawn I walked along with a monk
on his way to the monastery.

"We do the same work," I told him.
"We suffer the same."

He gave me a bowl.
And I saw: the soul has this shape.

Shams, you that teach us and actual sunlight,
help me now, being in the middle of being
partly in my self, and partly outside.

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

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

What a joyous pleasure it will be, what a charming spectacle,
when such a part returns to the source of the source!
Wine will come from every side to its hand, without a cup,
from every side to its eye, a darling, enchanting fair –
A darling who, did the granite rock catch secret of her ruby,
the granite rock would receive life and become conscious.
The wine stole one attribute from the lips of my darling;
inevitably the soul became a wine-bibber for the love of those lips.
In dawn a monk went along with me on the way to the monastery;
I saw him a fellow-sufferer and fellow-worker with myself.
He brought to me, that auspicious companion, a bowl – from
that bowl my soul became out of itself, a drunkard.
In the middle of my unselfedness the Tabriz of Shams-al din
displayed succor for the helpless ones in unity with Him.

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

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

~
















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Friday, November 16, 2012

[Sunlight] This world is a sea

~

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

This world is a sea, and the body a fish,
and the spirit is Jonah
kept from the light of the dawn.
If the spirit is filled with glorifying God,*
it will be delivered from the fish;
otherwise it is digested and disappears.

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

In jahân daryâst va tan mâhi va ruh
Yunos-e mahjub az nur-e sobuh
Gar tasbih* bâshad az mâhi rahid
var nah dar vay hazm gasht va nâ-padid

*al-Sâffât, 143

-- Mathnawi II: 3140-3141
Version by Camille and Kabir Helminski
"Rumi: Daylight"
Threshold Books, 1994
Persian transliteration courtesy of Yahyá Monastra

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

~







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Thursday, November 15, 2012

[Sunlight] You are my soul and spirit -- Ghazal 322

~

Today, Sunlight offers Ghazal (Ode) 322, in a poetic translation by Nader Khalili, and a literal translation by A.J. Arberry

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

i've come to take you
with me
even if i must drag you along
but first must steal your heart
then settle you in my soul

i've come as a spring
to lay beside your blossoms
to feel the glory of happiness
and spread your flowers around

i've come to show you off
as the adornment in my house
and elevate you to the heavens
as the prayers of those in love

i've come to take back
the kiss you once stole
either return it with grace
or i must take it by force

you're my life
you're my soul
please be my last prayer
my heart must hold you forever

from the lowly earth
to the high human soul
there are a lot more
than a thousand stages

since i've taken you along
from town to town
no way will i abandon
you halfway down this road

though you're in my hands
though i can throw you around
like a child and a ball
i'll always need to chase after you

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

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

I have come so that, tugging your ear, I may draw you to me,
unheart and unself you, plant you in my heart and soul.
Rosebush, I have come a sweet springtide unto you, to seize
you very gently in my embrace and squeeze you.
I have come to adorn you in this worldly abode, to convey you
above the skies like lovers' prayers.
I have come because you stole a kiss from an idol fair; give it
back with a glad heart, master, for I will seize you back.
What is a mere rose? You are the All*, you are the speaker of
the command "Say"*. If no one else knows you, since you are I, I
know you.
You are my soul and spirit, you are my Fatiha-chanter*, be-
come altogether the Fatiha, so that I may chant you in my heart.
You are my quarry and game, though you have sprung from
the snare; return to the snare, and if you will not, I will drive
you.
The lion said to me, "You are a wonderous deer; be gone!
Why do you run in my wake so swiftly? I will tear you to pieces."
Accept my blow, and advance like a hero's shield;
give your ear to naught but the bowstring, that I may bend you
like a bow.
So many thousand stages there are from earth's bounds to
man; I have brought you from city to city, I will not leave you by
the roadside.
Say nothing, froth not, do not raise the lid of the cauldron;
simmer well, and be patient, for I am cooking you.
No, for you are a lion's whelp hidden in a deer's body: I will
cause you suddenly to transcend the deer's veil.
You are my ball, and you run in the curved mallet of my
decree; though I am making you to run, I am still running in your track.

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

* A pun on the Persian "gul" ("rose") and "kull" ("all").
* Say: Many passages of the Koran open with the word "say".
*Fatiha-chanter (Fâtiha-khwân): The "Fatiha" ("Opening")
is the first chapter of the Koran, containing praise of God
and prayers for guidance. A cantor with an exceptional voice
may chant this chapter in the course of an assembly of
worship. (Additional clarification courtesy of Ibrahim Gamard.)

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

~





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