TRANSLATIONS WITH NICHOLSON'S AND ANQARAVI'S COMMENTARIES

Solomon and Bilqis (part one)

Mathnawi IV: 781-782, 792-811

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

The sending of a threat by Solomon-- (may) the peace (of
God) be upon him-- to Bilqis, (Queen of Sheba): "Do not
consider stubbornly persisting in polytheism!1 And don't
delay [in submitting to me]!"

781 (Solomon said), "Be careful, (O) Bilqis, (and) come (in
surrender)!2 Or else it will become bad (for you): your
army3 will become your enemy (and) will turn renegade.

782 Your door-keeper will tear away your door, (and) your
soul will treat you with enmity with (all its) soul."

. . . . . . .

792 O you (who) have shown4 opposition to God in the deeds
of (your) instruction:5 you are in the midst of His army--
(so) be afraid!

(Every) part of your (bodily) parts (is a member of) His
army in harmony (with His Will); they are submissive to you
at present (but only) out of pretence.6

(For) if He says to (your) eyes, "Squeeze him!"-- eye
pain will bring forth a hundred (feelings of) destruction
for you.7

795 And If he says to (your) teeth, "Make something painful
to appear!"-- then you will experience punishment from your
teeth.

Open (a book about) medicine (and) read the chapter on
diseases, so you may see the (painful) doings of the army of
the body.

Since He is the Soul of the soul of everything,
hostility toward the Soul of the soul is no easy (task).8

(Solomon continued saying), "Leave aside the armies of
demons and jinns which act from (all the strength) amidst
(their) souls (in giving aid) to me9 in breaking the ranks
(of the enemy).

"From the start, O Bilqis, abandon (your) kingdom. (For)
when you find (out about) me,10 the entire kingdom will
belong to you.11

800 "When you have come to me, you will know that without
me, you are (nothing more than) a picture on the bath house
(walls)."12

Although the image may be the depiction of a king or a
wealthy man, it is (no more than) a form (and) it is without
(any) experience of a spirit of its own.13

Its beauty (is only) for the sake of others, (and its)
eyes and mouth have opened uselessly.

O you (who) have gambled yourself away in [vain]
combat:14 you have not distinguished others from your
[essential] self;15

You stop at every form which you reach (and say), "I am
this."16 By God, you are not that.

805 (And when) you are left alone from people for a single
moment,17 you remain in distress and worry up to (your)
throat.

You are never [merely] this since you are [in reality]
that singular one18 -- because you are [essentially]
delightful, beautiful, and (blissfully) drunk with your
self.

You are your own bird, your own prey, and your own trap;
you are your own seat of honor,your own carpet, and your
own roof.19

The essential substance1 is what endures by itself,
(but) that is (merely) a transient occurrence which is its
branch.

If you are born of Adam, sit like him (and) see all
(your) descendants within yourself.21

810 What (is) in the jar which is not in the river? (And)
what (is present) in the house which is not in the city?

811 This world is (like) a jar and the heart like a river of
water;22 this world is (like) a private room and the heart
(like) a marvelous city.

--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)
© Ibrahim Gamard (translation, footnotes, & transliteration)
First published on "Sunlight" (yahoogroups.com), 7/26/01

Notes on the text, with line number:

1. (Heading) polytheism [shirk]: means associating the One
True God with other divinities, as if there were multiple
gods; or attributing human partners to God such as supposed
incarnations of God (such as Jesus) or divinized human
beings (such as Hercules and others.)

2. (781) come (in surrender): a reference to the letter
which the Prophet Solomon sent to Bilqis, the Queen of
Sheba: "In the name of God, the Most Merciful, the Most
Compassionate: Do not arrogantly exalt yourself against me,
but come to me in submission [muslimîn]." (Qur'an, 27:30-31)
"(It means), 'O Bilqis, become aware and come to the (true)
Faith and accept Islam-- or else...'" (Anqaravi, the famous
17th century Turkish commentator, translated here into
English from a Persian translation)

3. (781) your army: "i.e. 'thy members and faculties'."
"Lashkar [= army] here is a translation of the Qur'ánic
junúd (XLVIII 4, etc.), i.e. the various kinds of created
things which God uses as armies or auxiliaries for executing
His purpose." (Nicholson, Commentary)

4. (792) O you (who) have shown [ay nomûda]: This is the
reading in Nicholson's text. The reading in Tôfîq Subhânî's
text [ay namûd] is apparently an error, since it causes the
meter to be shortened.

5. (792) in the deeds of (your) instruction: means, in your
deeds which you have also taught others to do. Nicholson
translated, "O you that in our actions have studied to
oppose God..." "It means, 'You have acted in opposition to
the command of God Most High.' This is also another view of
the meaning: 'O you who have established a lesson (for
others) of acting in opposition to God Most High for your
own sake in your actions and behavior.'" (Anqaravi,
Commentary)

6. (793) they are submissive to you at present (but only)
out of pretence: "(It means), "(But) the moment when God
Most High wills them (to be) opposed to you all the members
(of your) body will change and become contrary and opposed
to you.'" (Anqaravi, Commentary)

7. (794) will bring forth a hundred annihilations for you:
Nicholson translated, "will wreak upon you a hundred
vengeances."

8. (797) is no easy (task): Nicholson translated, "how is
it a light matter...?"

9. (798) the armies of demons and jinns... (in giving aid)
to me: God gave Solomon power to control the demons [satans]
(Qur'an 21:82; 38:37-38) and jinn [genies)] (Qur'an 27:17).
"I.e. 'leave them out of account: all God's armies are at my
disposal.'" (Nicholson, Footnote) "(It means), 'If only one
army among those becomes dominant over you, you will not
have the power to fight with it.'" (Anqaravi, Commentary)

10. (799) when you find (out about) me: means, "When you
surrender to me and discover that I am God's chosen
Prophet." Nicholson translated, "when thou gainest me..."

11. (799) the entire kingdom will belong to you: "Those who
devote themselves to Solomon (the Completed Man [= the saint
who reflects all the Attributes of God-- a term in the sufi
philosophy of Ibnu 'l-`Arabi, died 1240]) gain both the
kingdom of this world and the kingdom of God.

12. (800) you are (nothing more than) a picture on the bath
house (walls): Depictions of living creatures (animals and
human beings) have long been frowned on in Islam (to avoid
any taint of idolatry), but they existed on bathhouse walls
and in some royal palaces.

13. (801) it is without (any) experience of a spirit of its
own: Nicholson translated, "it has no savour (consciousness)
of its own spirit."

14. (803) O you (who) have gambled yourself away in [vain]
combat: means in vain, like a picture of a soldier which is
powerless to fight anything. Nicholson translated, "O you
who have devoted yourself (to contending with others) in
strife..." And he explained about this line and the next:
"The sensual man, ignorant of his real nature, regards
himself as belonging to the world of phenomena, which in his
eyes is other than God, and therefore wastes his life in the
pursuit of mere forms and shadows.... G [= the oldest
manuscript of the Mathnawi] reads [= instead of "dar
paykâr"-- in combat, strife] dar bígár, 'idly',
'fruitlessly'." (Commentary)

15. (803) you have not distinguished others from your
[essential] self: means identifying with the external
appearance of others and the material world, instead of
knowing that all is contained within the self. Nicholson
translated, "you have not known (discriminated) others from
yourself."

"Although the speech is to Bilqis [= the Queen of
Sheba], yet it is directed to any seekers who consider
others as different than themselves and who are constantly
in combat and quarrel with others. Therefore, Mawlana
(Jalaluddin Rumi) is speaking to anyone among the
(spiritual) seekers: 'O you (who) have gambled yourself away
in [vain] combat (with others), you have not understood the
human reality [Haqîqat-é insânî]. If you could see yourself
with a truth-seeing eye, you would understand that no
otherness is left between you and others. Then, if you would
be free from combat and quarrel, you would comprehend (the
true nature of) humanity with a truth-seeing eye (and) then
I would be you and you would also be me.'"

16. (804) You stop at every form which you reach (and say),
"I am this": "(It means), 'This state is only your opinion
and fantasy, and that condition and form disappears from you
in the end and you are made sorrowful. If it happened that
you were that condition and form, it would not disappear
from you and you would not be made sorrowful.'"
17. (805) (And when) you are left alone from people for a
single moment: "(It means), 'Because... you have been used
to a certain amount of respect, honor, and attention from
people and you have made (your) attachment (to this)
evident...'" (Anqaravi, Commentary)

18. (806) since you are [in reality] that singular one:
Nicholson translated, "You are that Unique One..." And he
interpreted: "This and the following verses describe the
haqíqat-i insániyyah [= the reality of being human] as
realised in the Perfect Man." (Commentary)

"(It means), 'But you are that singular one [awHadê]
which is the intended aim of that human reality which is
that which comprises all joys and is the manifestation of
all Divine attributes. That is the (human) reality which is
unique and most excellent which essentially cannot be found
among other (worldly) delights, pleasures, and joys.'"

19. (807) and your own roof: A picturesque way of saying
that the gnostic [= mystic knower] transcends all relations
of 'otherness'. He is self-sufficient: nothing exists that
he cannot find in his own essence." (Nicholson, Commentary)

"(It means), all things exist within your own being, but it
is necessary for you to know yourself and to be the knower
of the (spiritual) reality of yourself so that you may find
salvation from false joys and non-essential pleasures."
(Anqaravi, Commentary)

20. (808) The essential substance [jawhar]: the essence of
something, in contrast to its form. These are philosophical
terms which contrast what is substantial/essential with what
is derivative and "accidental" [`araZ]-- meaning whatever
happens to occur externally.

"If a person is unaware of his own essential nature
[jawhariyyat] and is needy and a follower (of what is
external), he is under the rule of external happenings
[`araZ]. But if he obtains awareness of his essential self
and is free of dependence and neediness toward others, he is
under the rule of essence [jawhar]." (Anqaravi, Commentary)

21. (809) (and) see all (your) descendants within yourself:
Nicholson corrected his translation to, "behold all your
progeny in yourself" (from, "and behold all his progeny in
yourself."). He referred to Mathnawi II: 3535, which he
translated, "Formerly, like Adam, I was imprisoned in grief;
now East and West are filled with my spirit's progeny." And
he explained, "Adam was God's Khalífah [= vice-regent], and
his true sons are Perfect Men invested with the Divine Names
and Attributes, which in effect comprise the totality of
existence." (Commentary)

"Since Hazrat-i Adam-- peace be upon him, was aware of
the Divine Names and Attributes [Qur'an 2: 31]. And he saw
all his descendants within himself, prior to their
manifestation, and he glimpsed their secrets and
realities.... If someone sits in the (spiritual) station of
the vice-regent of God and has reached the spiritual degree
of (completed) Humanity [âdamiyyat], he will attain any
outward or spiritual "progeny" from (within) his own being
(which) will be manifested. He will see all (of these), and
will glimpse their special qualities and secrets."
(Anqaravi, Commentary)

22. (811) and the heart like a river of water: Nicholson
translated, "and the heart (spirit) is like the river..."
And he explained: "The universe is contained in the infinite
spirit of Man."

"The intended meaning of 'river': it is the heart of
that person who is most (spiritually) completed....
Therefore, one can ask, What exists in the world that is not
in the (spiritually) completed human being [insân-é kâmil]?
In other words: everything that exists in the world is more
so in the heart of the completed (saintly) human being....
This world is like a small jar, and in regard to meaning,
the heart of the completed human is like a great river of
water in relation to it." (Anqaravi, Commentary)

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

tahdîd ferestâdan-é sulaymân-- `alay-hi 's-salâm-- pêsh-é
bilqîs ke iSrâr ma-y-andêsh bar shirk wa ta'khîr ma-kon

781 hîn be-yâ bilqîs, w-ar-na bad shaw-ad
lashkar-at khaSm-at shaw-ad murtad shaw-ad

782 parda-dâr-é tô dar-at-râ bar kan-ad
jân-é tô bâ tô ba-jân khaSmî kon-ad

. . . . . . .

792 ay namûda Zidd-é Haq dar fi`l-é dars
dar meyân-é lashkar-é ôy-î, be-tars

juzw-é juzw-at lashkar-é ô dar wifâq
mar to-râ aknûn muTî`-and az nifâq

gar be-gôy-ad chashm-râ k-ô-râ foshâr
dard-é chashm az tô bar âr-ad Sad damâr

795 w-ar ba-dandân gôy-ad ô be-n'mâ wabâl
pas be-bîn-î tô ze-dandân gôsh-mâl

bâz kon Tib-râ, be-khwân bâbu 'l-`ilal
tâ be-bîn-î lashkar-é to-râ `amal

chûn-ke jân-é jân-é har chêzê way-ast
doshmanî bâ jân-é jân âsân kay-ast

khwad rahâ kon lashkar-é dêw-o parî
k-az meyân-é jân kon-and-am Saf-darî

mulk-râ be-g'Zâr bilqîs az nokhost
chûn ma-râ yâb-î hama-yé mulk ân-é to-st

800 khwad be-dân-î chûn bar-é man âmad-î
ke tô bê-man, naqsh-é garm-âba bod-î

naqsh agar khwad naqsh-é sulTân yâ ghanî-st
Sûrat-ast az jân-é khwad bê-châshnî-st

zînat-é ô az barây-é dêgar-ân
bâz karda bê-hoda chashm-o dahân

ay tô dar paykâr khwad-râ bâkhta
dêgar-ân-râ tô ze-khwad na-'sh'nâkhta

tô ba-har Sûrat ke ây-î, b-êst-î
ke man-am în, w-allâh ân tô nêst-î

805 yak zamân tan-hâ be-mân-î tô ze-khalq
dar gham-o andêsha mân-î tâ ba Halq

în tô kay bâsh-î? ke tô ân awHad-î
ke khwash-o zîbâ-wo sar-mast-é khwad-î

morgh-é khwêsh-î, Sayd-é khwêsh-î, dâm-é khwêsh
Sadr-é khwêsh-î, farsh-é khwêsh-î, bâm-é khwêsh

jawhar ân bâsh-ad ke qâyim bâ khwad-ast
ân `araZ bâsh-ad ke far`-é ô shod-ast

gar tô âdam-zâda-î, chûn ô neshîn
jumla-yé Zarriyyât-râ dar khwad be-bîn

810 chêst andar khom ke andar nahr nêst?
chêst andar khâna k-andar shahr nêst?

811 în jahân khomm-ast-o del chûn jôy-é âb
în jahân Hujra-st-o del shahr-é `ujâb

(mathnawi meter: XoXX XoXX XoX)

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

Solomon and Bilqis (part two)

Mathnawi IV: 845-869

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

The remainder of the story of the people of Saba, and the
advice and guidance of Solomon-- (may) the peace (of God) be
upon him-- to the people of Bilqis (the Queen of Sheba):
everyone (was guided) in accordance with his own (needs) and
his (particular) problems of religion and the heart.1 And
(about Solomon's) snaring every kind of bird of secret
thought2 with a (bird-catcher's) whistle for that
(particular) kind of bird and its (favorite) seeds.

845 I will tell the story of (the people of) Saba in the
manner of longing love:3 When the morning breeze4 reached to
the tulip garden,5

The figures in the distance met on the day of their
union, (and) the children ran (back) to their home.6

Among the (various) peoples, the secret people of Love7
are like a generosity surrounded by the stinginess of poor
health.8

The (shameful) lowliness of spirits is from their
bodies, (but) the magnificence of bodies is from their
spirits.

O you lovers (of God)! The (wine) cup is offered
(especially) to you, (so) you are immortal and eternity is
given to you.

850 O you who have consoled yourselves and forgotten!9 Stand
up and love (again)! That10 is the breeze of Joseph, so draw
in (the scent)!11

(O knower of) the Solomonic (ability12 to understand the)
"speech of the birds"!13 Come (and) sing the sound of every
bird which arrives.14

Since God has sent you to the birds, he has given you
lessons (about) the melodies of each (kind of) bird.

Speak the language of predestination to the bird of (the
sect believing in Divine) compulsion.15 (And) speak about
patience16 to the bird of broken wing.

Keep the patient bird (in a) cheerful (mood) and free
(from pain and worry). And inspire the phoenix bird17 with
descriptions of Mt. Qaf.18

855 Teach the pigeon about (being) wary of the falcon,19
(and) tell the falcon about kindly patience and control (of
desires).20

And regarding any bat which has remained stuck and
helpless (in darkness),21 make it associated and familiar
with the light.

Teach peace and reconciliation to the warlike
partridge,22 (and) show the signs of the dawn to the
roosters.23

In the same way, go from the hoopoe24 to the eagle (and)
indicate the way. And God knows best the right way.

(About) Bilqis' becoming free from (attachment to her)
kingdom and (her) becoming drunk from yearning for the
(true) faith. And the focus of her aspiration becoming
detached, at the time of her (spiritual) emigration, from
(her) entire kingdom-- except from (her) throne.

When Solomon made a single whistling sound to the birds
of Saba, all of them (became) bound and fettered,

860 Except, perhaps, any bird that was lacking vitality and
wings; or one which was deaf and speechless from the
beginning, like a fish.

No, I've spoken in error. Because if the deaf man should
lay his head in front of the inspiration of the (Divine)
Grandeur,25 it will give him hearing.

When Bilqis resolved in (her) heart and soul (to go to
Solomon), she also felt regret for the past.26

She abandoned wealth and kingdom in the same manner as
the lovers (of God), with (their) abandonment of (concern
for) reputation and disgrace.27

To her eyes, those delightful male slaves and servant
girls (of hers) resembled rotten onions.

865 Because of love, gardens and palaces and river ways
appeared (like) a heap of ashes to her eyes.

(For) love, during the time of (jealous) domination and
anger, makes lovely ones (to appear) ugly to the eye.

The jealousy of love causes every emerald to appear (as
no more than) a leek.28 This is the meaning of "(There is)
not."29

O (seeker of) refuge,30 (the meaning of) "There is no
divinity except Him"31 is this: that the (beautiful full)
moon should appear (to you as) a blackened pot.

869 No (loss of) wealth, treasures, or rich furniture were
regretted by her except for (her) throne.32

--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)
© Ibrahim Gamard (translation, footnotes, & transliteration)
First published on "Sunlight" (yahoogroups.com), 8/3/01

Notes on the text, with line number:

1. (Heading) problems of religion and the heart: Nicholson
translated, "religious and spiritual difficulties."

2. (Heading) every kind of bird of secret thought: means
that Solomon was able to "capture" the secret thoughts of
each person. God gave Solomon the ability to understand the
speech of birds (Qur'an 27:16). Nicholson translated, "each
sort of conceptual bird."

"Just as in the case of wise spiritual guides
[murshid-ân-é `ârif] and knowers of languages who, in the
same way, in the sense of (the saying of the Prophet),
'Speak to people according to the amount of their
understanding [kalamû 'n-nâsa `alà qadri `aqûla-him].'"
(Anqaravi, the 17th century Turkish commentator, translated
here into English from a Persian translation)

3. (845) in the manner of longing love: the following five
couplets are in Arabic.

4. (845) the morning breeze [Sabâ]: a word play on the
people of sabâ.

5. (845) When the morning breeze reached to the tulip
garden: means when the beloved arrived to the longing lover.
"I.e. when Solomon's message reached Sabá." (Nicholson,
Footnote) "The intended meaning: In the same manner that the
morning breeze blows upon the tulip field and bestows
freshness and delicateness, the pure breath of Solomon--
peace be upon him-- also resembles the morning breeze for
the people of Saba and it bestows a fresh and thriving
state." (Anqaravi, Commentary)

6. (846) toward their home: Nicholson translated, "The
bodies met (experienced) the day of their union (with the
spirits which dwell in them)..." And he explained: "I.e. the
people of Sabá rejoiced as on the day when their spirits
entered their bodies." (Footnote) "(It means) the joy of the
people of Bilqis, the Queen of Sheba in the same manner as
the joy of bodies from meeting spirits [= in the womb]....
In the same way that children at the time of returning to
their homes become happy and become joyous from the sight of
their fathers and mothers." (Anqaravi, Commentary)

7. (847) the hidden people of Love: Nicholson translated,
"the community of secret Love." "The people of Love are
concealed and hidden among the people." "The explanation:
the lovers among the peoples resemble a generous people...
(around) whose sides are a people of much stinginess and
avarice." (Anqaravi, Commentary)

8. (847) a generosity surrounded by the stinginess of poor
health: Nicholson translated, "like a liberality surrounded
by the meanness of (spiritual) distemper." And he explained:
"The self-devotion and self-sacrifice (júd) of Súfís is
contrasted with its opposite quality (lu'm) [= stinginess].
Fa [= Anqaravi], like most commentaries, reads (quite
indefensibly) lawm, i.e. hostile criticism of mystics by
worldly folk." (Commentary) The last line describes people
who are withholding and stingy due to the misery of poor
health.

9. (850) O you who have consoled yourselves and forgotten:
Nicholson translated, "O ye that are forgetful." Anqaravi
understood it according the full meaning of the key word--
someone who has been given a magical potion to remove and
forget the sorrow of failed love: "O people whose hearts are
empty of the longing-sorrow of love [gham-é `ishq], and who
are happy without the love of the Beloved! Rise up and
become lovers (of God)!" (Commentary)

10. (850) That: "Dháka [= That] refers to the message of
Solomon, i.e. the inspiring words and influence (nafs) of
the Perfect Man." (Nicholson, Commentary) "The breeze of
Joseph is truly this Solomonic breath and godly blowing."
(Anqaravi, Commentary)

11. (850) the breeze of Joseph, so draw in (the scent): a
frequent metaphor in Rumi's writings regarding the longing
of Jacob for his missing son Joseph. He said, "Truly I smell
the presence of Joseph," and when Joseph's shirt was thrown
over his face he regained his sight (Qur'an 12:94, 96) and
was soon re-united with his son.

12. (851) (O knower of) the Solomonic (ability: Nicholson
referred to the same wording in II 3758, and added: "Here it
[= the reference] seems likely that Husámu'ddín [= Rumi's
closest disciple and first successor, to whom he dictated
the Mathnawi] is addressed." (Nicholson, Commentary)

13. (851) sing the sound of every bird which arrives: "(It
means), 'O godly spiritual guide [murshid]: (in regard to)
every "bird" which belongs to a group of (spiritual)
seekers, speak with the language of that bird, in the sense
of (the saying of the Prophet, "Speak to people according to
their amount of understanding"-- so that it may profit from
you..." "It means, 'O spiritual guide and knower of the
speech (of disciples), (you) who are the Solomon of the
present time!'" (Anqaravi, Commentary)

14. (851) "speech of the birds" [mantiqu 'T-Tayr]: "And
Solomon... said, 'O people! We have been taught the speech
of the birds, and have been given (something) of (the
goodness) of all things. This is certainly a manifest favor
(from God)." (Qur'an 27:16) This phrase is also the title of
a famous epic ("The Speech of the Birds") by the sufi poet
Fariduddin `Attar (died 1221).

15. (853) Divine) compulsion: the Islamic school of thought
which taught that there is no individual free-will, but that
everything which occurs is predestined by the Divine Will.
This extremist belief is also called Necessitarianism. Rumi
taught that there is both free-will and predestination, and
he emphasized the virtues of personal striving. Nicholson
explained that the meaning of this verse is: "i.e. 'teach
Necessitarians the true doctrine of necessity (jabr-i
mahmúd)' [= the best understanding about predestination]."
Elsewhere, Nicholson described this: "Necessitarians who
assert that Divine omnipotence... excludes the possibility
of free action on the part of Man. Such a view implies
separation between the creature and the Creator, the
opposition of two wills, and the subjugation of the weaker.
But mystics, who know God to be Love and themselves one with
Him, are not 'compelled'; on the contrary they enjoy the
unconstrained rapture (bí-sabrí) of self-abandonment and the
perfect freedom of feeling and acting in harmony with the
will of their Beloved." (Commentary)

"The intended meaning: 'Speak in praise about (Divine)
compulsion to any people who have a blameworthy belief in
Necessitarianism... (so that) they may reach moderation--
meaning the (true Islamic) school of the people of the
(Prophet Muhammad's) ways and beliefs and congregation
[ahl-é sunnat wa jamâ`at =the majority belief of Sunni
Islam]." (Anqaravi, Commentary)

16. (853) about patience: Nicholson translated, "of patience
(quietism)." [= Quietism was a kind of mysticism taught in
the Nineteenth Century, often viewed as advocating extreme
passivity.] "It means, 'to those left in suffering who have
been broken by the effects of poverty and misfortune, speak
about being patient. And speak to them about the (Divine)
reward for being patient.'" (Anqaravi, Commentary)

17. (854) the phoenix bird [morgh-é `anqâ]: refers to a
mythical and miraculous bird (also called sîmorgh), whose
home was the mountain of Qaf, which was said to surround the
entire earth.

18. (854) descriptions of Mt. Qaf: "the attributes of the
Divine Essence, which is the mystic's home." (Nicholson,
Commentary)

"The intended meaning of the phoenix bird is the people
of (spiritual) seeking, who have chosen seclusion in the
corner of contentment. And the meaning of Qaf (mountain) is
Divine nearness and the place of Origin and Truth.
Therefore, the meaning of the verse (is): 'Speak to the
seeker of the path of the phoenix about nearness to the
Divine and the place of Origin and Truth. And encourage him
to that direction.'" (Anqaravi, Commentary)

19. (855) the pigeon... the falcon: "The 'pigeon' and the
'falcon' may be types of the mu'min [= true believer] and
the zálim [wrongdoer]; but other interpretations are
possible." (Nicholson, Commentary)

"The intended meaning of 'pigeon': here it is weak
creatures. And the intended meaning of 'falcon': it is the
rich and powerful who are ruling and holding firm to power."
(Anqaravi, Commentary)

20. (855) about kindly patience and control (of desires):
Nicholson translated, "speak of forbearance and being on its
guard (against acting unjustly)." "(It means), 'Speak words
about gentleness and clemency and command them to avoid
injustice and oppression.'" (Anqaravi, Commentary)
21. (856) any bat which has remained stuck and helpless (in
darkness): Nicholson translated, "the bat that is left
destitute (of spiritual illumination)..." The bat was
believed to be blind and ignorant of the existence of
light-- and thus is, for Rumi, a symbol of spiritual
blindness.

"(It means), 'In regard to those who follow the ways of
the bat and are dedicated to wrongdoing, who remain without
a portion of Divine lights or of spiritual illumination,
make them familiar with the Divine lights and with the
favors of Divine secrets.'" (Anqaravi, Commentary)

22. (857) the warlike partridge: "would well describe the
attitude of zealous theologians when engaged in
controversy." (Nicholson, Commentary) Anqaravi referred to
the verse: "And if two groups of believers quarrel, make
peace between them.... Truly, the believers are a (single)
brotherhood, so make peace between your two (differing)
brothers. And be in reverential awe toward God, so you may
receive mercy." (Qur'an 49:9-10).

23. (857) show the signs of the dawn to the roosters: "It
means: 'Show the signs and effects of the dawn of Truth to
those who praise and glorify God at the blessed time (prior
to) dawn and ask forgiveness [istaghfâr], so that their
souls may become illuminated and their hearts may become
full of the lights and splendor of God.'" (Anqaravi,
Commentary)

24. (858) the hoopoe: a type of bird. In the story of
Solomon and Bilqis, a hoopoe surveyed the kingdom of Saba
(Sheba), and then returned and gave Solomon a description of
it (Qur'an 27:20-26).

25. (861) in front of the inspiration of the (Divine)
Grandeur: "Because, (concerning) the one whose spiritual
ears are deaf, if there is acknowledgment of his own
blindness; and (if) he places his head [= humbly and with
neediness] in the presence of the prophets (of God), who are
the locus of the inspiration [= revelation] of God, the
Owner of Majesty and Grandeur; and (if) he confesses,
saying, 'I lack spiritual hearing, so I am ignorant and
heedless'-- God most High will give him spiritual hearing.
And he will reach the level where he is able to hear the
Word of God." (Anqaravi, Commentary)

26. (862) she also felt regret for the past: "She felt
regret for (her) past ignorance and lack of awareness (= of
the One True God)." (Anqaravi, Commentary)

27. (863) abandonment of (concern for) reputation and
disgrace: Those who love only God, and who have abandoned
all other worldly loves, have no concerns about either
protecting good reputations or avoiding social condemnation
and disgrace.

28. (867) (as no more than) a leek: a common vegetable,
related to the onion. "(It means), 'It appears as (like) a
small and unimportant leek.'" (Anqaravi, Commentary)

29. (867) This is the meaning of "(There is) not": refers to
a frequent verse in the Qur'an "There is not any divinity
except Him [lâ ilâha illâ hû] (as in 28:88). This is a
rejection that anything in creation possesses divinity or
divine qualities (such as Divine Beauty, Power, Wisdom,
etc.), which leads to the affirmation that only the One True
God is divine and has divine qualities. It is a form of the
basic creed of Islam (which occurs twice in the Qur'an,
47:19; 37:35): "There is no divinity except God" [lâ ilâha
illâ 'llâh]. The meaning is rejecting worship and love of
everything except God. "It means, 'In the view of the lover,
they (all other beloveds) appear as lowly, contemptible, and
without importance.'" (Anqaravi, Commentary)

30. (868) O (seeker of) refuge: "(It means), 'O seeker of
protection.... who are the seeker of a (protecting)
fortress and refuge for the sake of deliverance from the
punishment of God...'" (Anqaravi, Commentary) Nicholson
translated differently as, "O (thou who givest)
protection..." And he explained: "I.e. 'thou who art rich
and powerful and able to extend patronage to others."
(Nicholson, Footnote) And he also wrote: "referring to one
whose patronage is sought." (Commentary)

31. (868) "There is no divinity except Him" [lâ ilâh illâ
hû]: shortened here for metrical purposes (from the correct
form: lâ ilâha illâ huwa).

32. (869) except for (her) throne: According to Rumi's
story, Bilqis, the Queen of Sheba, was willing to surrender
her entire kingdom (in her submission to Solomon and the One
God)-- except her throne, to which she was very attached.
Solomon asked someone in his court to transport it magically
to Jerusalem. One of the jinn (genies) agreed, and it
appeared instantly, which was a great surprise to Bilqis
when she arrived to his palace (Qur'an 27:39-42). Rumi gives
another explanation: the throne was not transported by the
magic of a demon, but through the spiritual power of
Solomon's chief minister, Asaf (IV: 904-906).

"This is the indicated meaning: the seeker, possessed
with the (spiritual) state of (traveling on) 'the journey to
God' [sayr ilà 'llâh], cuts attachment from all possessions
and from all things except from the throne of the body."
(Anqaravi, Commentary)

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

baqiyya-yé qiSSa-yé ahl-é sabâ wa naSiHat wa irshâd-é
sulaymân-- `alay-hi 's-salâm, âl-é bilqîs-râ har yakê-râ
andar khwor-é khwad wa mushkilât-é dîn wa del-é ô wa
Sayd-kardan-é har jins-é morgh-é Zamîrê ba-Safîr-é ân
jins-é morgh wa Ta`ma-yé ô

845 qiSSa gôy-am az sabâ mushtâq-wâr
chûn Sabâ âmad ba-sôy-é lâla-zâr

lâqati 'l-'ashbâHu yawma waSli-hâ
`âdati 'l-awlâdu Sawba 'aSli-hâ

ummatu 'l-`ishqi 'l-khafiyyi fî 'l-'umam
mithlu jûd-in Hawla-hu lû'mu 's-saqam

Zillatu 'l-'arwâHi min 'ashbâHi-hâ
`izzatu 'l-ashbâHi min arwâHi-hâ

'ayyu-hâ 'l-`ushshâqu as-suqyâ la-kum
'antumu 'l-bâqûna wa 'l-buqyâ la-kum

850 'ayyu-hâ 's-sâlûna qûmû w-a`shiqû
Zâka rîHu yûsuf-in fa 'stansiqû

manTiqu 'T-Tayr-é sulaymânî be-y-â
bâng-é har morgê ke ây-ad, mê-serâ

chûn ba-morg-ân-at ferestâd-ast Haq
laHn-é har morghê be-dâst-ast-at sabaq

morgh-é jabrî-râ zabân-é jabr gô
morgh-é parr-ishkasta-râ az Sabr gô

morgh-é Sâbir-râ tô khwash dâr-o mu`âf
morgh-é `anqâ-râ be-khwân awSâf-é qâf

855 mar kabûtar-râ HaZar farmâ ze-bâz
bâz-râ az Hilm gô-wo iHtirâz

w-ân khufâshê-râ ke mând ô bê-nawâ
mê-kon-ash bâ nûr joft-o âshnâ

kabg-é jangî-râ be-y-âmôzân tô SulH
mar khorôs-ân-râ nomâ ashrâT-é SubH

ham-chon-ân mê-raw ze-hudhud tâ `uqâb
rah nomâ, w-allâhu 'a`lam bi' 'S-sawâb

âzâd-shodan-é bilqîs az mulk wa mast-shodan-é ô
az shawq-é îmân wa iltifât-é himmat-é ô
az hama-yé mulk munqaTi`-shodan waqt-é hijrat
illâ az takht

chûn sulaymân sôy-ê morgh-ân-é sabâ
yak Safîrê kard, bast ân jumla-râ

860 joz magar morghê ke bod bê-jân-o par
yâ chô mâhê gong bûd az aSl kar

nay ghalaT goft-am ke kar gar sar neh-ad
pêsh-é waHy-é kibriyâ, sam`-ash deh-ad

chûn-ke bilqîs az del-o jân `azm kard
bar zamân-é rafta ham afsôs khward

tark-é mâl-o mulk kard ô ân-chon-ân
ke ba-tark-é nâm-o nang ân `âshiq-ân

ân ghulâm-ân-o konîz-ân-é ba-nâz
pêsh-é chashm-ash ham-chô pôsîda-peyâz

865 bâgh-hâ-wo qaSr-hâ-wo âb-é rûd
pésh-é chashm az `ishq golkhan mê-namûd

`ishq dar hangâm-é istîlâ-wo khashm
zesht gardân-ad laTîf-ân-râ ba-chashm

har zumurrad-râ nomây-ad gandnâ
ghayrat-é `ishq în bow-ad ma`niyy-é lâ

lâ ilâh illâ hû în-ast ay panâh
ke nomây-ad mah to-râ dêg-é seyâh

869 hêch mâl-o hêch makhzan, hêch rakht
mê-darîgh-ash n-âm-ad illâ joz ke takht

(mathnawi meter: XoXX XoXX XoX)

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

The Sufi Is Happy With Less

Mathnawi IV: 1856-1890

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

The decrease of the food (allotted) by God carried out for (the
sake of) the Sufi's soul and heart

1856 When a sufi becomes sad and afflicted because of poverty,
the essential substance of poverty1 becomes his milk-nurse and
food.

Because Paradise has grown from disagreeable things,2 and
(Divine) Mercy is the (allotted) portion of a helpless and
broken-down one.

(But) the Mercy of God and (His) creatures does not come to the
one who breaks the heads (of others) due to pride of higher rank.

This subject doesn't have (any) end. And that young man3
became weak and powerless by the meagerness of the order carried
out for (his) bread.

1860 (But) the sufi (is) happy when his provision is lessened4 --
(for) his black bead becomes a pearl5 and he becomes the
Ocean.6

Whoever is aware of that special allotment becomes worthy of
nearness (to God) and (to) the place of (the issuing of Divine)
Allotments.7

(So) when there is a decrease of that spiritual allotment, his spirit
shakes and shudders because of its decrease,

(For) then he knows that a mistake (on his part) has occurred, since
the jasmine field of (Divine) approval has become unsettled8--

Just like (the mistake of) the person (who) wrote a letter9 to the
owner of the harvest because of the reduction of the cultivated
land.10

1865 His letter was brought to the chief of justice, (who) read the
letter but did not give back a reply.

He said, "He has no pain (of loss) except for large servings of
food. Therefore, silence is the best answer to a fool.

"He has no pain of separation or (longing for) union; he is the
slave of the branch and never seeks the root.11

"He is a fool, and has died of egotism.12 Because of his sorrow
for (the loss of) the branch, (he has) no rest and leisure with the
root."

Know (that) the heavens and the earth are (like) an apple13
which appeared from the tree of the Power of God.

1870 (And) you are like a worm in the middle of the apple, and
unaware of the tree and (of) a gardener.14

That one other worm15 (is) also in the apple, but its spirit (is) the
possessor of a flag [of honor] beyond.16

Its agitation breaks open the apple,17 (and) the apple cannot bear
up to that damage.18

Its agitation tears up the veils. Its appearance is a worm, but its
(inner) reality (is) a dragon.19

A (spark of) fire which first leaps from the iron20 puts out its feet
very weakly.

1875 Its milk-nurse is cotton in the beginning, but finally it sends
blazing flames up to the sky.

Man is bound to sleeping and eating in the beginning,21 (but) he
is eventually higher than the angels.22

In the protection of cotton and sulfur,23 his flame and light rises
above the stars.24

He makes the dark world luminous,25 (and) he tears up iron
shackles26 with a needle.27

Although fire is also bodily,28 it is not (derived) from the spirit
and is not from the spiritual (world).

1880 The body hasn't any portion of that honor. (And) in the
presence of the sea of the soul, the body is like a (mere) drop.

Because of the spirit, the body becomes increased of days. (And)
when the spirit departs, look: how does it become?

The limit of your body is no more than one or two measures (in
length), (but) your spirit is a galloper up to the heavens.

O generous and noble man! In the spirit's imagination, (the
distance) to Baghdad and Samarkand (is only) half a step.

The fat of your eye29 is (equal to) the weight of two coins, (but)
the light of its spirit30 (reaches) to the depth of the heavens.

1885 The light can see in a dream without (need of) these eyes.31
(But) without this light, the eye would be (nothing) except ruined.

The spirit is free from care about the body's beard and
moustache.32 But the body without the spirit is (merely) a corpse
and (something) repulsive.

(Since) this is the high honor of the animal spirit, go further
ahead33 (and) experience the human spirit.34

Pass beyond the (ordinary state of) man,35 as well as talk and
discussion-- as far as the shore of the ocean of the spirit of
Gabriel.346

After that, the spirit of Muhammad will bite your lips.37 (And)
Gabriel will creep back from fear of you,

1890 Saying, "If I come (further) toward you the length of (even)
one bow,38 I will be burned up in that instant."

--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)
© Ibrahim Gamard (translation, footnotes, & transliteration)
First published on "Sunlight" (yahoogroups.com), 10/12/00

Notes on the text, with line number:

1. (1856) poverty [faqr]: refers to spiritual poverty-- an important
term in sufism. It is related to the name for a sufi: "poor one"
[faqeer], a name translated into Persian as "darweesh," or dervish.
It refers to an absence of pride and self-centered preoccupation,
called "self-worship" [nafs-parastî] in sufism. "What is with you
will vanish, and what is with God will endure" (Qur'an 16:97). "O
man you are poor [fuqarâ] in relation to God, and God is the
Rich..." (Qur'an 35:15) Rumi said, "That poverty is not for the sake
of (imposing) difficulties. Rather, (it is) on account of this: that
nothing exists but God." (Mathnawi II: 3497) Nicholson later
corrected his translation, to: "When a Súfí is distressed by (the
outward effects of spiritual) poverty, the very essence of poverty
becomes his nurse and his food" (from, "How should a Súfí be
grieved on account of poverty? The very essence of poverty
becomes his nurse and his food"). And he explained: "The pains of
self-mortification (mujáhadah) lead the mystic to contemplation of
God (mushádah)." (Commentary)

"The intended (meaning): In that state of poverty and distress of
being hungry, God Most High will cause his soul to eat spiritual
food and the provision of (spiritual) light.... It is never seen that
someone can show mercy and act generously and charitably
toward a rich and powerful person. But a helpless and broken-
down man is the object of mercy and becomes the place where
generosity and benevolence appear." (Anqaravi, Commentary--
translated here from the Persian trans. of the 17th century Turkish
commentary)

2. (1857) Paradise has grown from disagreeable things: Nicholson
referred to II: 1837, which he translated, "Paradise is compassed
about with the things we dislike (to do); the fires (of Hell) are
compassed about with our lusts." He explained: "I.e. 'in order to
reach Paradise we must pass through tribulation, and through our
lusts we pass into Hell-fire'. The text of the Hadíth is: huffati
'l-jannatu bi-'l-makárihi wa-huffati 'l-níránu bi-'l-shahawáti" [=
Paradise is surrounded by (actions) disliked and Hell Fire is
surrounded by strong desires]. (Nicholson, Commentary) This
means that one's reward in Paradise is a compensation for the
disagreeable experiences or tasks one has patiently endured in a
sincere effort to surrender one's will to God's Will.

3. (1859) that young man: refers to Rumi's story (which began prior
to this section) about the slave whose attitude and service toward
the king were very lacking, so the king ordered that his food
allowance be reduced. The slave became angry and complained to
the kitchen steward, who insisted that the king gave the order for a
good reason, not out of stinginess. The slave continued to feel
resentful and insulted, so he wrote a letter of complaint to the king.
Nicholson explained this line: "The slave is a type of the foolish
muríd [= spiritual seeker, disciple] who does not know that
nuqsán-i nán [= reduction of bread] produces ziyádat-i jân." [=
increase of spiritual life] (Commentary)

4. (1860) the sufi (is) happy when his provision is lessened: This
refers to the spiritual pleasures and rewards which come from
fasting. It also refers to following the example of the Prophet
Muhammad and his family and companions, who often fasted or
got by with very little food during the years of struggle in a hostile
environment of polytheists-- and also seeking a similar spiritual
blessings from God for patiently enduring poverty. In this regard:
"It has been written in this manner that Mawlana (Jalaluddin
Rumi) sometimes would stick his head into the kitchen and ask, "Is
there anything of edible food in our kitchen today?" If the cook
answered, "There are plentiful delicacies," he would become sad
and say, "The smell of the kitchen of Pharaoh and Nimrod [= the
oppressors of Moses and Abraham, respectively] is coming from
our kitchen," and he would return. But if the cook said, "There isn't
anything at all in the kitchen today," that venerable (spiritual
master) would act cheerfully, saying, "Praise be to God! The smell
of the kitchen of Muhammad and of his descendents is coming
today from this kitchen of ours." He would say these things and act
glad." (Anqaravi, Commentary)

5. (1860) his black bead becomes a pearl: "Because (the sufis) know
that a decrease of bodily food is the cause of plentiful spiritual
food. And the connection of spiritual foods with bodily foods is the
analogy of a pearl and a glass bead.... (for) a mouthful of spiritual
food is like a fine pearl." (Anqaravi, Commentary)

6. (1860) he becomes the Ocean: "i.e. he undergoes spiritual
transformation and attains to union with God." (Nicholson,
Commentary) "He becomes happy and joyful and his self becomes
an ocean of light." (Anqaravi, Commentary)

7. (1861) the place of (the issuing of Divine) Allotments: Nicholson
translated, "he has become worthy of approach (to the Presence)
and of (Him who is) the Source of (every) allowance." "(He
becomes worthy) of the (spiritual) food and drink which was
affirmed by the noble saying (of the Prophet): 'I passed the night
with my Lord, who gave me food and drink.'" (Anqaravi,
Commentary)

8. (1863) unsettled: Nicholson translated, "which has ruffled the
jasmine-bed of (Divine) approbation."

9. (1864) the person (who) wrote a letter: refers to the foolish slave
who wrote a letter complaining to the king-- "meaning a person
who is the owner of the treasuries of coins, money, and grain."
(Anqaravi, Commentary)

10. (1864) because of the reduction of the cultivated land: Nicholson
translated, "on account of the deficiency of his crop."

11. (1867) the root: Nicholson translated, "He hath no care at all for
separation (from me) or union (with me): he is confined to the
branch (the derivative); he does not seek the root (the fundamental)
at all." "It means, 'In the character of that ignorant one there is no
pain of distance from my presence, just as there is also no pain of
love or love of union with me." (Anqaravi, Commentary)

12. (1868) egotism [mâ-wo manî]: literally, "(preoccupation with) we
and me."

13. (1869) like an apple: "It means, 'Know that the worth and value of
the heavens and the earth in the presence of God resembles a single
apple produced from one large tree.... just as the holy Prophet, may
(God's) peace be upon him, said, "Although the world has the same
value in the presence of God as the wing of a gnat..."'" (Anqaravi,
Commentary) Rumi refers directly to this saying of the Prophet, as
translated by Nicholson: "The whole world has (but) the value of a
gnat's wing" (VI: 1640).

14. (1870) unaware of the tree and (of) a gardener: "It means that it is
unaware of God Most High and of His Complete Power and it is
like that worm in the middle of the apple, which has become
content with something little." (Anqaravi, Commentary)

15. (1871) That one other worm: "I.e. the prophet or saint."
(Nicholson, footnote)

16. (1871) but its spirit (is) the possessor of a flag [of honor] beyond:
Nicholson translated, "but its spirit is outside, bearing the banner
aloft." "But the soul and heart of this (other) worm has been hidden
in the midst of the apple (and) it has a fame and banner from the
outside world. This means: Yes, a worm exists in the middle of this
apple of the world, regarding which the intent of this (metaphor) is
the prophets, peace be upon them, and the great saints.... (who) are
not content with something lowly and do not remain imprisoned by
the bonds of this world..." (Anqaravi, Commentary)

17. (1872) Its agitation breaks open the apple: "The world of
phenomena is a prison for all except the gnostic [= mystic knower]
who has burst through its barriers." (Nicholson, Commentary)

18. (1872) the apple cannot bear up to that damage: there is a word
play between "apple" [sêb] and "damage" [âsîb].

19. (1873) its (inner) reality (is) a dragon: "The interpretation of the
worm: it is among these masters of (spiritual) determination
[himmat], disguised in this manner-- that they are weak, from the
human point of view. And also that... outwardly, they have a
'worm' nature together with the rest of humanity..." (Anqaravi,
Commentary)

20. (1874) the iron: which, when struck (like flint), produces a spark of
fire to ignite cotton, or other dry tinder.

21. (1876) Man is bound to sleeping and eating in the beginning:
means during the helpless stage of infancy, as well as during an
ordinary life of bondage to bodily pleasures.

22. (1876) he is eventually higher than the angels: refers to the
doctrine of the descent of the spirit from the heavens and its ascent
back through stages: mineral, plant, animal, human and trans-
angelic.

23. (1877) the protection of cotton and sulfur: these are materials for
starting a fire (just as sulfur is used in matches in modern times).
Nicholson explained: "i.e. the tinder (sleep and food) that keeps the
vital spark in being." (Commentary)

24. (1877) above the stars: literally, above Suhâ, a star in the
constellation called the Lesser Bear. The name of this star was
chosen for the rhyme. "In the protection of cotton and sulfur, the
spark and light of that Perfect Man reaches to Suhaa and the lofty
Throne (of God).... (And) the flame of (his) reason and
understanding reaches into the seventh heaven to the star of Suhaa
and the lamp of his spirit and reason reaches completion..."
(Anqaravi, Commentary)

25. (1878) He makes the dark world luminous: "And he makes the
dark natured world shining with the light of (mystical) knowledge
[ma`rifat]." (Anqaravi, Commentary)

256. (1878) iron shackles: "i.e. the carnal nature." (Nicholson,
Commentary)

27. (1878) with a needle: "i.e. by slow and painful eradication."
Nicholson also referred to "the saying qal`u 'l-jibál bi-'l-ibar aysaru
min qal`i sifati 'l-kibr, 'it is easier to remove mountains with
needles than to eradicate self-conceit.'" (Commentary) "And he
tears off the bodily skackles-- which are connected to the foot of
the spirit in the analogy of iron shackles-- very gradually, with a
needle, from the foot of the spirit. And he releases the royal falcon
from the iron-like fetters of the body." (Anqaravi, Commentary)

28. (1879) Although fire is also something bodily: means that there are
fiery qualities within the human body, such as passions and
vitality. Nicholson wrote, "The commentators say that átash [=
fire] in this verse refers to the lower (animal) soul as contrasted
with the higher (rúh-i insání) [= human spirit] and translate the
second hemistiche accordingly, viz.: 'it is not derived from the
spirit and the spiritual.' But surely the point is that Man, though in
appearance associated with the dark material world, is in reality a
glorious spirit independent of the body." (Commentary) Nicholson
therefore translated this verse differently: "Though the fire too is
connected with the body, is it not derived from the spirit and the
spiritual?"

29. (1884) The fat of your eye: Nicholson translated, "The fat (white)
of thine eye." There is a word play with "the depth of the heavens"
[`anân-é âsmân], which refers to what comes to the eyes from the
heavens, and the extent to which the eyes can see into the depth, or
heart, of the heavens (Gawharin's Glossary of the Mathnawi).

30. (1884) the light of its spirit: refers to the light believed to be inside
the eyes, which enabled vision to be possible. "Rúh [= spirit] is
said to be a term used by Moslem oculists [= opthamologists] for
the luminosity (latáfah) residing in the pupil of the eye."
(Nicholson, Commentary) "It means the subtle spirit located in the
globe of the pupil of the eye." (Anqaravi, Commentary)

31. (1885) The light can see in a dream without (need of) these eyes:
"It means that the light of the spirit has no dependence on the eye
and the body." (Anqaravi, Commentary)

32. (1886) the body's beard and moustache: an idiom meaning the
body's vanity about its form and adornments.

33. (1887) go further ahead: "I.e. 'mortify and spurn the animal soul,
which bedecks itself with worldly vanities.'" (Nicholson,
Commentary)

34. (1887) experience the human spirit: "Go further ahead and witness
the beauty and perfection of the human spirit and examine its
qualities and characteristics." (Anqaravi, Commentary)

35. (1888) Pass beyond the (ordinary state of) man: "i.e. pass beyond
the realm of human reason (`aql) into the domain of mystical
revelation (kashf)." (Nicholson, Commentary)

36. (1888) as far as the shore of the ocean of the spirit of Gabriel: "Go
further ahead, (and) drink the wine of ecstasy and bliss. Be drunk
until you travel to the angelic world, where the shore of the
spiritual ocean of the Holy Spirit [= Gabriel] is." (Anqaravi,
Commentary)

37. (1889) the spirit of Muhammad will bite your lips: Nicholson
translated, "After that, the spirit of Ahmad (Mohammed) will bite
thy lip (kiss thee lovingly)..." "It means that... he will indicate to
you not to reveal these secrets, or to keep them deep within
yourself." (Anqaravi, Commentary)

38. (1890) the length of one bow: "These verses allude to Qur. LIII
8-10: 'then he approached and descended and was at a distance of
two bow-lengths, or nearer; and He made a revelation to His
servant'; and LIII 13-18: 'and verily he saw Him another time near
the sidrah-tree that marks the limit. Nigh unto it is the Garden of
Refuge. When a covering came over the sidrah-tree, the eye turned
not aside nor did it wander. Verily he saw one of the greatest signs
of His Lord.' Whether it was God or Gabriel or Mohammed who
'approached and descended' is a matter of dispute; in any case the
Qur'án refers here to two visions of the Prophet which are
traditionally associated with his mi`ráj or ascension to Heaven (cf.
also Qur. XVII 1 and LXXXI 19 sqq.). The legend relates that
when the Prophet was about to enter into the presence of God, he
said to Gabriel, who had been his guide thus far, 'O my brother,
why hast thou fallen behind me?' and that Gabriel replied, 'Were I
to come one finger-tip nearer, surely I should be consumed.'"
(Nicholson, Commentary)

"But the prophets, may (God's) peace be upon them, and the great
saints go further ahead with their sanctified souls, beyond the
station of the (angelic) spirits and minds. And they become
annihilated in the (Presence) of God and they become drowned in
the Ocean of Oneness..." (Anqaravi, Commentary)

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

nuqSân-é ijrây-é jân-o del-é Sûfî az Ta`âmu 'llâh

1856 Sûfiyê az faqr chûn dar gham shaw-ad
`ayn-é faqr-ash dâya-wo maT`am shaw-ad

z-ân-ke jannat az makârih rosta-ast
raHm qism-é `âjizê ishkasta-ast

ân-ke sar-hâ be-sh'kan-ad ô az `ulû
raHm-é Haqq-o khalq n-ây-ad sôy-é ô

în sokhon âkhir na-dâr-ad w-ân jawân
az kamî-yé ijrây-é nân shod nâ-towân

1860 shâd ân Sûfî ke rizq-ash kam shaw-ad
ân shaba-sh dur gard-ad-o ô yam shaw-ad

z-ân jirây-é khâS har k-âgâh shod
ô sazây-é qurb-o ijrî-gâh shod

z-ân jirây-é rûH chûn nuqSân shaw-ad
jân-ash az nuqSân-é ân larzân shaw-ad

pas be-dân-ad ke khaTâyê rafta-ast
ke saman-zâr-é riZâ âshofta-ast

ham-chon-ân-ke ân shakhS az nuqSân-é kesht
ruq`a sôy-é SâHib-é kherman nebesht

1865 ruq`a'ash bord-and pêsh-é mîr-é dâd
khwând ô ruq`a jawâbê wâ na-dâd

goft ô-râ nêst illâ dard-é lôt
pas jawâb-é aHmaq awlîtar sukût

nêst-ash dard-é firâq-o waSl hêch
band-é far`-ast ô, na-jôy-ad aSl hêch

aHmaq-ast-o morda-yé mâ-wo manî
k-az gham-é far`-ash farâgh-é aSl nî

âsmân-hâ-wo zamîn yak sêb dân
k-az derakht-é qudrat-é Haq shod `ayân

1870 tô chô kermê dar meyân-é sêb dar
w-az derakht-o bâgh-bânê bê-khabar

ân yakê kermê degar dar sêb ham
lêk jân-ash az berûn SâhHib-`alam

jonbesh-é ô wâ shekâf-ad sêb-râ
bar na-tâb-ad sêb ân âsêb-râ

bar darîda jonbesh-é ô parda-hâ
Sûrat-ash kerm-ast-o ma`nî azhdahâ

âteshê k-awwal ze-âhan mê-jahad
ô qadam bas sost bêrûn mê-nah-ad

1875 dâya-ash panba-st awwal lêk akhîr
mê-rasân-ad shu`la-hâ ô tâ aSîr

mard awwal basta-yé khwâb-o khwar-ast
âkhiru 'l-amr az malâyik bartar-ast

dar panâh-é panba-wo kibrît-hâ
shu`la-wo nûr-ash bar ây-ad bar suhâ

`âlam-é târîk rôshan mê-kon-ad
konda-é âhan ba-sôzan mê-kan-ad

gar-che âtesh nêz ham jismânî-ast
na ze-rûh-ast-o na az rûhânî-ast

1880 jism-râ na-b'w-ad az ân `iz bahra'yé
jism pêsh-é baHr-é jân chûn qaTra'yê

jism az jân rôz-afzûn mê-shaw-ad
chûn raw-ad jân, jism, bîn chûn mê-shaw-ad?

Hadd-é jism-at yak dô gaz khwad bêsh nêst
jân-é tô tâ âsmân jawlân-konê-st

tâ ba-baghdâd-o samarqand ay homâm
rûH-râ andar taSawwir nêm-é gâm

dô deram sang-ast pîh-é chashm-etân
nûr-é rûH-ash tâ `anân-é âsmân

1885 nûr bê-în chashm mê-bîn-ad ba-khwâb
chashm bê-în nûr che b'w-ad joz kharâb

jân ze-rêsh-o sablat-é tan fârigh-ast
lêk tan bê-jân bow-ad mordâr-o past

bârnâma-yé rûH-é Haywânî-st în
pêshtar raw, rûh-é insânî be-bîn

be-g'Zar az insân ham-o az qâl-o qîl
tâ lab-é daryây-é jân-é jibra'îl

ba`d az ân-at jân-é aHmad lab gaz-ad
jibra'îl az bîm-é tô wâ-pas khaz-ad

1890 gôy-ad ar ây-am ba-qadr-é yak kamân
man ba-sôy-é tô be-sôz-am dar zamân

(mathnawi meter: XoXX XoXX XoX)

~~~~~~~~~~~~~~~~~~~~~~~~
For the Peace of Your Soul

Mathnawi IV: 1976-1980

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

1976 Whoever is sitting together2 with friends -- (even if) he is
(as) in a furnace, (he is as) in the midst of a (beautiful) garden.

(But) whoever is seated with an enemy, due to (bad) fortune,2 --
(even if) he is in a garden, (he is) in a furnace.

Don't torment (your) friend by means of your egotism,3 so that
(your) friend doesn't become your enemy and opponent.

Do good deeds for the people for the sake of your God -- (at least)
for the sake of the peace of your soul,

1980 So that you may always see (them as) friendly in (your) sight
(and so that) unpleasant forms (of thought) due to hatred will not
appear in your heart.

--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)
© Ibrahim Gamard (translation, footnotes, & transliteration)
First published on "Sunlight" (yahoogroups.com), 6/06/02

Notes on the text, with line number:

1(1976) sitting together: means keeping company and enjoying
conversation.

2(1977) due to (bad) fortune [dar zaman]: Nicholson translated, "in
the world."

3(1978) your egotism [mâ-wo man-at]: literally, "your we and me."
Means self-centered talking about "me and us," "mine and our."

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

1976 har ke bâsh-ad ham-neshîn-é dôst-ân
hast dar golkhan meyân-é bôstân

har ke bâ-doshman neshîn-ad dar zaman
hast ô dar bôstân dar gôlkhan

dôst-râ m-âzâr az mâ-wo man-at
tâ na-gard-ad dôst khaSm-o doshman-at

khayr kon bâ khalq bahr-é îzad-at
yâ barây-é râHat-é jân-é khwad-at

1980 tâ hamâra dôst bîn-î dar naZar
dar del-at n-ây-ad ze-kîn nâ-khwash Suwar

(mathnawi meter: XoXX XoXX XoX)

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

 
Moses and Pharaoh (part one)

Mathnawi IV: 2301-2309, 2340-2365

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

In explanation that imagination1 is the counterfeit of discerning
reason, and is in opposition to it; it resembles it, but it is not (it).
And the story of the answers of Moses-- may the peace (of God) be
upon him, who was endowed with discerning reason,2 (which he
gave) to Pharaoh who was endowed with suspicious imagination.

2301 The discerning intellect is the opposite of craving
desire,3 O brave hero. That which craving desire has woven
don't call it clear reason.

That which is the beggar of craving, call it imagined
ideation. Fanciful opinions are the counterfeit of the true
coin of clear discernments.

(But) without a touchstone,4 (the differences between)
fanciful opinion and discerning reason are not revealed.
(So) quickly carry both to the touchstone.

The touchstone (is) the Qur'an, as well as the [inspired]
state of the Prophets.5 Like the touchstone, it says to
counterfeit (money): "Come!

2305 "So that you may see yourself, from my rubbing
(against you). Since you are not worthy of (either) my
height or base."6

If a saw makes clear reason7 (to be cut into) two halves,
it will be smiling like gold in the fire.8

Suspicious imagination is particular to Pharaoh,9 the
world-burner. (Whereas) discerning reason is particular to
Moses, the spirit-increaser.

Moses traveled on the Way of not-being.10 Pharaoh said
to him, "Tell who you are."

2309 He replied, "I am discerning reason, the Messenger of the
Lord of Majesty.11 I am the Proof of God. I am the protection
from being lost and astray.

. . . . . . .

2340 "Outwardly, I'm destroying your business, but I'm
(actually) making a thorn into a rose garden.12

(In) explanation that cultivation and building are after
destruction, tranquillity is after being scattered, mending is after
being broken, (attainment of) desire is after lack (of fulfillment) of
desire, existence is after non-existence, in addition to (all) the
other opposites and pairs.

"Someone came (and) was tearing up the ground. A
fool could not turn away (from the sight) and shouted,

"'For what (reason) are you destroying the ground, tearing (it) up,
and scattering (it)?

"He replied, 'O fool, go (away) (and) don't move against
me.13 Know the difference (between) cultivation and
destruction.

"'It will never become a rose garden or wheat field as
long as it doesn't become ugly and ruined (first).

2345 "'It will never become an orchard or a planted field,
leaves or fruit, as long as it's arrangement doesn't become
turned upside down.'

"As long as you don't tear (open) the foul wound14 with
a surgical knife, it will never become well and will never
change to excellent.

"As long as (the doctor) doesn't cleanse your bodily
humors15 by means of medicine, the disturbance (in your
body) will never go (away. A cure will never come.

"(If) the tailor has cut a garment into pieces,16 will
someone hit that knowledgeable tailor,

"(And) say, 'Why did you cut this (specially) chosen satin? What
can I do with a shredded (garment)?'

2350 "Every old building which is made habitable (again),
is not the old building first destroyed?

"Just the same, the carpenter, blacksmith, and butcher--17 there is
destruction prior to putting into shape with them (as well).

"By means of the destruction of myrobalan fruit18 (by)
pounding, the body's restoration (to health) is accomplished.

"As long as you don't grind wheat in the mill, our table
cloth will never be decorated by it.19

"(And) the bread and salt (on the table cloth) made the
demand20 that I should liberate you, O fish, from the net.21

2355 "(So, O Pharaoh), if you accept the advice of Moses,
you will escape from such a wicked (and) endless net.

"You have made yourself so much the slave of craving
desire, (that) you have made a little worm (into) a dragon.22

"I have brought a dragon for (your) dragon, so that I
may bring reformation-- breath by breath,23

"So that the breath of that one may be defeated by the
breath of this one, (and so that) my snake may eradicate
that dragon (of yours).24

"If you accept,25 you will escape from two snakes. But if
not, (your dragon) will bring destruction to your soul."

2360 (Pharaoh) said, "Truly you are a very masterful magician,
since you have thrown duality into this place by means of
trickery.26

"(For) you have made a single hearted people (into) two
groups.27 Magic makes cracks in rocks and mountains."

(Moses) replied, "I am (actually) drowned in the
message of God. Magic is never seen together with the
Name of God.28

"The substance of magic is disregard and denial (of
God). (Whereas) the soul of Moses is the (luminous) torch
of (true) religion.

"How do I resemble magicians, O shamelessly rude one?--
since the Messiah is becoming full of jealousy because of
my (life-giving) breath.29

2365 "How do I resemble magicians, O foul one?-- since (holy)
books are getting light from my soul."30

--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)
© Ibrahim Gamard (translation, footnotes, & transliteration)
First published on "Sunlight" (yahoogroups.com), 11/16/00

Notes on the text, with line number:

1. (Heading) imagination [wahm]:The word means thinking,
imagining; conceiving a false idea; opinion, conjecture; suspicion,
doubt; apprehension, anxiety. "Wahm is associated with the carnal
reason (`aql-i ma`ásh)" [= reasoning for the sake of subsistence,
livelihood, income]." "Wahm is opposed to `aql (the spiritual
reason), as fallibility and illusion to unerring perception of the
truth." "Wahm cannot apprehend the essential truth of things."
(Nicholson Commentary)

"It means that it [= imagination, opinion, conjecture] is not pure
reason, but is one faculty of perception. It is mixed with an
appearance of reason, since it perceives a little bit of reality. And
in its perception, it is not free from mistakes and blunders. And it
is the enemy and opponent of discerning reason." (Translated here
from a Persian translation of Anqaravi's famous 17th century
Turkish Commentary on the Mathnawi/Masnavi)

2. (Heading) discerning reason [`aql]: means intellect, reason,
discrimination; rationality; prudence. Nicholson translated,
"Reason," with a capital letter, indicating "higher intellection"
approaching the highest mentation possible for the perfected, or
completed, human being-- "Universal Reason." This is in contrast
to "partial reason" used by the ego for worldly survival, gain, and
greed. "Reason is the substance or essence, of which memory and
other mental faculties are only the accidents or attributes." "`Aql
refers to the spiritual reason (`aql-i ma`ád) [= ultimate reason]."
(Commentary)

3. (2301) craving desire [shahwat]: Nicholson translate, "sensuality."
However, in addition to meaning lust, it means "appetitive" desire
for physical pleasures in general. "It means, someone who still
weaving (his opinions, based) upon the desires of (his) ego and the
demands of his personality, don't call him rational." (Anqaravi,
Commentary)

4. (2303) touchstone: a stone used by assayers to determine if a metal
is authentic gold or not. When rubbed against genuine gold, a
change of color takes place.

5. (2304) the Qur'an, as well as the [inspired] state of the Prophets:
"The touchstone is the Glorious Qur'an and the spiritual state of the
Prophets [= Noah, Abraham, Moses, David, Jesus, Muhammad,
among others mentioned in the Qur'an]-- may the peace (of God)
be upon them. Because the Glorious Qur'an and the states of the
prophets-- upon them be peace, (are) like a touchstone against
counterfeit. They say, 'Come and connect yourself to our existence.
The time of your becoming connected (will be) the time (when)
you will know and perceive.'" (Anqaravi, Commentary)

6. (2305) height or base: means the uppermost and lowermost part.
May refer to the dimensions of the touchstone itself. Nicholson
translated, "thou art not worthy of my high and lower (degrees of
spirituality)." And he explained: "may signify mystical knowledge
and religious faith." (Commentary) "The intended meaning of
'height' (is) the level of loftiness, which is the ranks and states of
the Prophets-- peace be upon them, and the noble saints. And the
intended meaning of 'base' is the level of being humble, which is
the ranks and states of those (true) believers who have firmness in
the stages of faith (in God)." (Anqaravi, Commentary)

7. (2306) clear reason [`aql]: "i.e. the holy man inspired by Reason.
The verse probably alludes to the martyrdom of Zakariyyá (father
of John the Baptist), who was sawn asunder inside a tree where he
was miraculously concealed." (Nicholson, Commentary) Here,
Nicholson referred to a non-Qur'anic Islamic legend. "Just as the
venerable (Prophet) Zakariyya [= the father of the Prophet John
(the Baptist)]-- peace be upon him, during the time when he was
concealed inside a tree, and the tree was cut into two halves with a
saw. He never grieved or feared, but was counted among the
friends (of God) and the grateful ones." (Anqaravi, Commentary)

8. (2306) smiling like gold in the fire: Nicholson referred to IV:822,
which he translated, "The gold gladly cast (itself with) hands and
feet into the crucible: its vein (original nature) laughs in the face of
the fire." The "smiling," of course refers to the gleam of pure gold.

9. (2307) Suspicious imagination is particular to Pharaoh: Pharaoh,
who vainly imagined that he was himself God to his people
(Qur'an, 79:24; Mathnawi IV: 1556-57) was very suspicious
toward Moses for challenging his status and authority. "It means
specifically that he is the possessor of egotism [nafsî], for he is
rebellious. And he is commanding violation of the ways of
justice." (Anqaravi, Commentary)

10. (2308) the Way of not-being [Tarîq-é nêstî]: means the path of
mystical annihilation of self-existence, ego-concerns, arrogance,
greed, etc. Nicholson translated, "the way of non-existence (self-
negation)."

11. (2309) the Messenger of the Lord of Majesty: a reference to the
verse, "And Moses said, 'O Pharaoh, truly I am a messenger from
the Lord of (all) the worlds.'" (Qur'an 7:104)

12. (2340) I'm (actually) making a thorn into a rose garden: "It means,
'O Pharaoh, although according to appearance I am destroying
your thorny nature, your affairs, and works-- yet in regard to
reality, after destroying that thorn, I am making a rose garden.' It
means: 'Every harmful and foul characteristic and quality-- like a
thorn to you-- which is removed, in exchange for that I will make
for you a rose garden with Divine Attributes and lordly
characteristics...'" (Anqaravi, Commentary)

Nicholson referred to I: 303-307, which he translated: "The
worldly sense is the ladder to this world; the religious sense is the
ladder to Heaven. Seek ye the well-being of the former sense to the
physician; beg ye the well-being of the latter sense from the
Beloved. The health of the former arises from the flourishing state
of the body; the health of the latter arises from the ruin of the body.
The spiritual way ruins the body and, after having ruined it,
restores it to prosperity: Ruined the house for the sake of the
golden treasure, and with that same treasure builds it better (than
before)."

13. (2343) don't move against me: Nicholson translated, "do not
interfere with me," and he explained: "Literally, 'do not advance
against me.'" (footnote). "It means, 'Don't protest against me and
don't interfere with my actions...'" (Anqaravi, Commentary)

14. (2346) foul wound: "It is called a boil or abscess, and a wound."
(Anqaravi, Commentary)

15. (2347) bodily humors: Nicholson translated "(corrupt) humours."
"It means the corrupt humors which are evident within you."
(Anqaravi, Commentary) This refers to the four "humors" or
temperaments, which correspond to the four elements. They were
originated in the ancient Greek school of Hippocrates and further
developed by Galen, after which they became accepted medical
doctrine for centuries. The temperaments and their traditional
qualities are as follows: (1) sanguine (air, warm-moist, red blood,
sweet); choleric (fire, hot-dry, yellow bile, salty); (3) phlegmatic
(water, cold-moist, white blood, bitter); (4) melancholic (earth,
cool-dry, black bile, sour).

16. (2348) The tailor has cut a garment into pieces: Nicholson
translated differently: "When a tailor cuts (the cloth for) a garment
piece by piece." He also pointed out a similar passage in I: 3204-
11.

17. (2351) and butcher: "And the butcher also-- as long as he doesn't
slaughter an animal and doesn't cut the carcass in pieces, its meat
will not become fit and proper food." (Anqaravi, Commentary)

18. (2352) myrobalan fruit: a dried astringent fruit of an East Indian
tree used nowadays mainly in tanning and in inks. Nicholson
translated, "myrobalan and bastard myrobalan." He referred to
I:2933, which he translated: "Unless myrobalan is pounded up with
medicines, how should the medicines by themselves become
health-increasing (acting as tonics)?" He also explained:
"Myrobalans, especially the yellow and black varieties) were much
n favour as tonics and purgatives." (Commentary)

19. (2353) our table cloth will never be decorated by it: It is the
traditional custom of Middle Eastern peoples to eat sitting on the
floor with food placed on a piece of cloth or leather. Moses may,
or may not, have been speaking to Pharaoh in all these verses
regarding these various analogies. He speaks directly to Pharaoh
starting in the following verse.

20. (2354) the bread and salt (on the table cloth) made the demand:
Nicholson translated, "(The obligation of gratitude for) that bread
and salt (of thine) demanded..."

21. (2354) that I should liberate you, O fish, from the net: "It means:
'O Pharaoh.... I am taking this action, O rebellious one and one
resembling an ignorant and forgetful fish, so that I may liberate
you from the trap of calamity and grant you salvation from the
Wrath of God.'" (Anqaravi, Commentary)

22. (2356) you have made a little worm (into) a dragon: apparently,
this is a metaphor of when egotism becomes strong-- beginning as
a baby snake, a large snake, and then a horrible dragon. It refers to
the contest (mentioned in the Bible and the Qur'an) between Moses
and Pharaoh's magicians. The magicians used sorcery and threw
down their staffs, or rods, which took on the appearance of snakes.
Moses used Divine power and threw down his staff, by the
Command of God, which turned into a snake and devoured the
snakes of the magicians.

Nicholson cited a similar passage in II: 2285-86, which he
translated, "The black serpent that was (as) a worm fallen on the
road has become a dragon; (But) in thy hand, O thou with (love
for) whom the soul of Moses is intoxicated, the dragon or serpent
became (as) the rod (in the hand of Moses)." He also cited III:
1053-56, which he translated: "The dragon is thy sensual soul.... If
it obtain the means of Pharaoh.... Then it will begin to act like
Pharaoh and will waylay a hundred (such as) Moses and Aaron.
That dragon, under stress of poverty, is a little worm, (but) a gnat
is made a falcon by power and riches."

23. (2357) so that I may bring reformation-- breath by breath: "Moses
says that he has brought a dragon (i.e. his rod, which assumed the
form of a dragon) in order to subdue the dragon (i.e. the sensual
nature) of Pharaoh. For dam [= breath] applied to the powerful
enchantments of the nafs [= ego], cf. II 2289 seq. [which
Nicholson translated, "breathe (thy) enchantment over it..."] These
are overcome by the Divinely inspired prophet or saint. As the next
verse shows, Fa [= Anqaravi] is wrong in taking dam-ba-dam
[= breath by breath] to mean by 'degrees'." (Nicholson, Commentary)

24. (2358) my snake may eradicate that dragon (of yours): "(It means):
'Especially (so that)my snake, which is manifesting the power of
God, may eradicate and suppress the dragon of your ego-- which is
admitting denial and ignorance (of God). And so that you and your
disposition may become delivered from its evil and harmfulness.'"
(Anqaravi, Commentary)

25. (2359) If you accept: Nicholson translated, "If thou submittest..."
"It means: 'If you accept my invitation and the worship of God
Most High and surrender to me and become (my) follower, you
will find deliverance from the evil and bites of these two snakes.
For the intended meaning of the two snakes is: one of the snakes is
your ego [nafs] and the other one is a snake which comes into
manifestation from this rod.... And if not, the dragon of your ego
eventually will bring destruction for your soul, and it will defeat
and torment you.'" (Anqaravi, Commentary)

26. (2360) you have thrown duality into this place by means of
trickery: "Pharaoh did not accept the words of venerable Moses--
peace be upon him, and told him.... 'You have cast duality and
division in this place among the people by means of plotting and
trickery.'" (Anqaravi, Commentary)

27. (2361) two groups: Pharaoh accused Moses of dividing the
Egyptian people, who had been unified by his leadership, into
those loyal to Pharaoh and those loyal to Moses--such as the
magicians who proclaimed faith in Moses and the God he
proclaimed (and were executed): "Pharaoh said, 'Do you believe in
him before I give you permission? Certainly this is a trick which
you have plotted in this city to drive out its people...'" (Qur'an
7:123).

28. (2362) Magic is never seen together with the Name of God:
"Because Truth is the opposite of falseness. And those acts which
are contrary to the usual, which come into manifestation by means
of the name of God and (His) Lordly Attributes, are called miracles
and wonders. But those imaginary forms which appear as a result
of wickedness and denial and disregard (of God) are named magic."
(Anqaravi, Commentary)

29. (2364) the Messiah is becoming full of jealousy because of my
(life-giving) breath: "This reference to Jesus in the course of an
argument addressed by Moses to Pharaoh will not surprise any one
who have observed Rúmí's contempt for chronology.... Moses, no
doubt, may be supposed to represent the Súfí Perfect Man, and
perhaps Rúmí was thinking of a famous Tradition (Hadíthu
'l-ghibtah) [= the saying about wishing to be like someone without
feeling envy] to the effect that the prophets themselves regard
God's awliyá [= saints] with feelings of benevolent envy."
(Nicholson, Commentary)

30. (2365) (holy) books are getting light from my soul: "The
transcendental prophetic spirit is the Light of Revelation. See Qur.
XLII 52". (Nicholson, Commentary) "But We have made it [= the
Divine Revelation] a Light by which We guide whoever We will
of Our servants..." (Qur'an 42:52) "It means, 'O impure one, how
do I resemble magicians and tricksters? Since all books become
illumined from my soul and obtain life."' (Anqaravi, Commentary)

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

dar bayân-é ân-ke wahm qalb-é `aql-ast wa setêza-yé ô-st,
ba-d-ô mând wa ô nêst wa qiSSa-yé mujâbât-é mûsà--
`alay-hi 's-salâm-- ke SâHib-é `aql bôd bâ fir`awn ke
SâHib-é wahm bûd

2301 `aql Zidd-é shahwat-ast ay pahlawân
ân-ke shahwat mê-tan-ad `aql-ash ma-khwân

wahm khwân-ash ân-ke shahwat-râ gadâ-st
wahm qalb-é naqd-é zarr-é `aql-hâ-st

bê-miHak paydâ na-gard-ad wahm-o `aql
har dô-râ sôy-é miHak kon zûd naql

în miHak qur'ân-o Hâl-é anbiyâ
chûn miHak mar qalb-râ gôy-ad be-yâ

2305 tâ be-bîn-î khwêsh-râ z-âsêb-é man
ke na-î ahl-é farâz-o shêb-é man

`aql-râ gar arra'yé sâz-ad dô nîm
ham-chô zar bâsh-ad dar âtesh ô basîm

wahm mar fir`awn-é `âlam-sôz-râ
`aql mar mûsà-yé jân-afrôz-râ

raft mûsà bar Tarîq-é nêstî
goft fir`awn-ash be-gô tô kê-st-î

2309 goft man `aql-am, rasûl-é Zû 'l-jalâl
Hujjatu 'llâh-am, amân-am az Zalâl

. . . . . . .

2340 Zâhirâ kâr-é tô wîrân mê-kon-am
lêk khârê-râ golestân mê-kon-am

bayân-é ân-ke `imârat dar wîrânî-st wa jam`îyat dar
parâkandagî-st wa dorostî dar shekastagî-st wa murâd
dar bê-murâdî-st wa wujûd dar `adam-ast wa `alà haZâ
baqiyyatu 'l-iZdâd wa 'l-azwâj

ân yakê âmad zamîn-râ mê-shekâft
ablahê faryâd kard-o bar na-tâft

k-în zamîn-râ az che wîrân mê-kon-î
mê-shekâf-î-wo parêshân mê-kon-î?

goft ay ablah be-raw, bar man ma-rân
tô `imârat az kharâbî bâz dân

kay shaw-ad gol-zâr-o gandom-zâr în
tâ na-gard-ad zesht-o wêrân în zamîn

2345 kay shaw-ad bostân-o kasht-o barg-o bar
tâ na-gard-ad naZm-é ô zêr-o zabar?

tâ be-na-sh'kâf-î ba-neshtar rêsh-é chaghz
kay shaw-ad nêkô-wo kay gardîd naghz?

tâ na-shôy-ad khilTa-hâ-at az dawâ
kay raw-ad shôresh, ko-jâ ây-ad shifâ?

pâra-pâra karda darzî jâma-râ
kas zan-ad ân darzî-yé `allâma-râ?

ke che-râ în aTlas-é ba-g'zîda-râ
bar darîd-î, che kon-am ba-drîda-râ?

2350 har binây-é kohna k-âbâdân kon-and
ne ke awwal kohna-râ wêrân kon-and?

ham-chon-în najjâr-o Haddâd-o qaSâb
hast-eshân pêsh az `imârat-hâ kharâb

ân halîla-wo ân balîla kôftan
z-ân talaf gard-and ma`mûrîy-é tan

tâ na-kôb-î gandom andar âseyâ
kay shaw-ad ârâsta z-ân khwân-é mâ?

ân taqâZâ kard ân nân-o namak
ke ze-shast-at wâ rahân-am ay samak

2355 gar paZîr-î pand-é mûsà wâ rah-î
az chon-în shast-é bad-é nâ-muntahî

bas ke khwad-râ karda-î banda-yé hawâ
kerm-akê-râ karda-î tô azhdahâ

azhdahâ-râ azhdahâ âwarda-am
tâ ba-iSlâH âwar-am man dam ba-dam

tâ dam-é ân az dam-é în be-sh'kan-ad
mâr-é man ân azhdahâ-râ bar kan-ad

gar riZâ dâd-î rahîd-î az dô mâr
war-na az jân-at bar âr-ad ân damâr

2360 goft al-Haq sakht ostâ-jâdowî
ke dar afkand-î ba-makr în-jâ dowî

khalq-é yak-del-râ tô kard-î dô gorôh
jâdowî rakhna kon-ad dar sang-o kôh

goft hast-am garq-é payghâm-é khodâ
jâdowî ke dîd bâ nâm-é khodâ?

ghaflat-o kufr-ast mâya-yé jâdowî
mash`ala-yé dîn-ast jân-é mûsawî

man ba-jâdû-yân che mân-am ay waqîH
k-az dam-am por rashk mê-gard-ad masîH?

2365 man ba-jâdû-yân che mân-am ay junub
ke ze-jân-am nûr mê-gîr-ad kutub?

(mathnawi meter: XoXX XoXX XoX)

~~~~~~~~~~~~~~~~~~~~~~~~
 
 
Moses and Pharaoh (part two)

Mathnawi IV: 2366-2383

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

2366 (Moses said to Pharaoh): "Certainly, you bear suspicion
toward me because you are flying on the wings of (worldly)
craving.1

"Anyone whose actions are (like those of) domesticated or
wild animals has bad opinions about those who are noble.

"(And) since you are part of the world, however you are,2
you view everything as (having) the same quality as yourself.3

"If you spin around, and your head spins around, your sight
will see the house (as) spinning.

2370 "And if you travel in a boat riding on the sea, you will view
the shore of the see (as) running (by).

"If you are distressed of heart because of (being in) a
bloody battle, you will view all the world (as) distressed and
disturbed.4

"And if you are happy as wished by (your) friends, this world
will appear to you like a rose garden.

"Oh, how often has someone gone to Syria and Iraq (and)
hasn't seen anything except denial (of religion) and hypocrisy.5

"And how often has someone gone to India and Herat,6 (and)
hasn't seen (anything) but selling and buying.

2375 "And how often has someone gone to Turkestan7 and China,
(and) hasn't seen anything except trickery and ambush?

"Since he has no understanding except (by means of worldly)
colors and smells, tell (him) to search all the regions (of the
world).8

"If a cow suddenly comes into Baghdad (and) passes from this
end to that end (of the city),

"She won't notice (anything) but a watermelon rind out of
all the pleasures, delights, and flavors (therein).

"(And if) grass or hay has fallen onto the road, it is fit
for her cow or donkey manner of traveling.9

2380 "His soul (will) never grow (if it hangs) dry on the nail of
(his animal) nature like stripped meat, bound to causes.10

"But that spacious place11 torn (free) from (worldly) causes
and accidents is "God's earth,"12 O excellent chief.

"Every moment it is changing like a picture. The soul sees an
ever-new world in manifestation.13

2383 "(But) even if it is Paradise and Heavenly rivers, it will
become ugly [in when (it appears) frozen (into only) one aspect."14

--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)
© Ibrahim Gamard (translation, footnotes, & transliteration)
First published on "Sunlight" (yahoogroups.com),11/30/00

Notes on the text, with line number:

1. (2366) the wings of (worldly) craving: Nicholson translated,
"Since thou art soaring on the wings of sensuality." "(It means),
'Since you... have become enamoured of selfish desires [hawây-é
nafs]....' It means, 'A person (such as you who) is a plotting
trickster and inclined to magicians will bear suspicion to me-- as
also (being) a magician and a trickster in opposition to you.'"
(Translated here from a Persian translation of Anqaravi's famous
17th century Turkish commentary on the Mathnawi)

2. (2368) however you are: "'in whatsoever state of mind thou art'. Fa
[= Anqaravi] translates the second hemistiche: 'thou deemest all
(the world) to be astray in thine own fashion'; but this misses the
point. The victim of illusion does not perceive that all appearances
are illusory." (Nicholson, Commentary)

3. (2368) you view everything as (having) the same quality as
yourself: Nicholson translated, "thou deemest all to be of the same
description as thyself, misguided man." He read the last word as
"ghawî," which means "led astray," "seduced." However, he noted
(in his text) that this word was altered in the earliest manuscript of
the Mathnawi-- which has "sawî" (meaning "the same," "equal")
written above it as a correction. And Nicholson commented: "The
reading sawí, 'on a par with', 'uniform with', makes good sense."
(Commentary) However, he did not suggest a correction of his
translation. "(It means), 'You also view everything wrongly,
according to the same quality as yourself. And you have no power
to see rightly and truly.'" (Anqaravi, Commentary)

4. (2371) distressed and disturbed.: Nicholson translated, "If thou art
narrow (oppressed)... thou deemest the whole atmosphere of the
world to be narrow."

5. (2373) denial (of religion) and hypocrisy: these are Qur'anic terms,
which mean denial, rejection, and disbelief in God and pretending
to be a faithful and believing Muslim when one is not. "Because
you yourselves are among the people of denial and hypocrisy.
Therefore, wherever you travel, you won't see anything except
denial and hypocrisy." (Anqaravi, Commentary)

6. (2374) Herat: a city located presently in western Afghanistan.
Nicholson translated, "India and Hirá." And his text has "Hirà"
rhyming with "shirà" (buying).

7. (2375) Turkestan: the Turkish-speaking areas of Central Asia,
presently located in the countries of Turkmenistan, Uzbekistan,
Kazakstan, Kyrgistan, as well as Chechneya, Daghistan in the
Caucasus and Uiguristan in western China.

8. (2376) tell (him) to search all the regions (of the world): Nicholson
translated, "let him seek (through) all the climes, (he will see
nothing spiritual)." "Haven't they travelled the earth, so that their
hearts might understand [== the ancient view that thinking occurs
in the heart] and (their) ears might hear? Truly, (their) eyes are not
blind, but (it is their) hearts in (their) chests (which) are blind."
(Qur'an 22:46) "It means, Tell that person who is a traveller: 'If
you wander all the regions (of the world), you will not gain
anything other than (worldly) colors and smells. You will not
experience essential spiritual matters.'" (Anqaravi, Commentary)

9. (2379) it is fit for her cow or donkey manner of traveling:
Nicholson translated, "(it is) suitable to his (such a one's) bovine or
asinine disposition." And he explained: "literally, 'it is (food)
suitable for his bovine or asinine way of talking a walk and seeing
things'." (Commentary) "Likewise, whenever a man of bovine
temperament or donkey nature travels to a city he will never have
any inclination except for sensual (and greedy) eating and bodily
pleasures." (Anqaravi, Commentary)

10. (2380) bound to causes: Nicholson translated, "(Hanging) dry on
the nail of (his bestial) nature, like strips of meat (exposed to the
sun), his spirit, bound with (the cords of) secondary causes does
not grow."

11. (2381) that spacious place: "(It means)... arrival to that
spaciousness of the world of Reality [`âlam-é Haqîqat] by means
of abandoning and tearing away (worldly) causes and means-- just
as 'God's earth is spacious.'" (Anqaravi, Commentary)

12. (2381) God's earth: Nicholson translated, "But the spacious realm
where means and causes are torn to shreds (transcended) is 'the
earth of God'...." The latter phrase is quoted from the Qur'an:
"God's earth is spacious. Truly those who persevere with patience
will receive a reward without measure." (39:10) Nicholson
explained: "i.e. 'let them emigrate, if necessary, for the sake of
obtaining liberty to practise their religion'. So must the mystic fly
to 'God's earth', i.e. the infinite realm of Divine Unity and
Transcendence." (Commentary) "Just like the spacious earth of
God which the Prophets-- peace be upon them, and the noble saints
travelled the plains (of). They had abandoned (worldly) causes and
means, arrived to that sacred earth, and had witnessed its miracles
and wonders. (This is) the inner meaning of the noble verse: 'And
God's earth is spacious.'" (Anqaravi, Commentary)

13. (2382) an ever-new world in manifestation: Nicholson translated,
"It is ever changing, like a (fleeting) picture: the spirit beholds in
clairvoyance a world (appearing) anew and anew." And he
explained: "God is revealed in all His infinite variety of aspects
and manifestations (tajalliyát) to the mystic who has entered the
spiritual world and experienced 'a new creation' (khalq jadíd).
(Commentary) The latter phrase is from the Qur'an, where God
speaks in the "majestic plural": "Were We weary with the first
creation? Yet they are in doubt about a new creation?" (50:15) "In
the Qur'án the 'new creation' refers to the resurrection of the body
at the Last Judgement, but here the words are used to describe the
creation of new life in the mystic's heart..." "The world has only
the semblance of duration; in truth all phenomena are annihilated
and re-created at every moment by the eternal manifestation of
Divine energy." (Nicholson, Commentary) "Just as... you gain one
kind of pleasure from each (piece of) fruit which you ate once.
And if you eat from it again, you will find a different enjoyment
than the first pleasure." (Anqaravi, Commentary)

14. (2383) frozen (into only) one aspect: Nicholson translated,
"(Everything), though it be Paradise and the rivers of Eden,
becomes ugly when it is congealed (fixed permanently) in one
aspect." "But if (the soul) becomes aware of the world of Reality
and gains a portion of spiritual food, illuminations, and Divine
delights, this natural world will appear to its eyes as old and
frozen." (Anqaravi, Commentary)

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

2366 chûn tô bâ parr-é hawâ bar mê-par-î
lâ-jaram bar man gomân ân mê-bar-î

har ke-râ af`âl-é dâm-o dad bow-ad
bar karîm-ân-ash gomân-é bad bow-ad

chûn tô juzw-é `âlam-î har chûn bow-î
kull-râ bar waSf-é khwad bîn-î sawî

gar tô bar-gard-î-wo bar-gard-ad sar-at
khâna-râ gardanda bîn-ad manZar-at

2370 w-ar tô dar kashtî raw-î bar yam rawân
sâHil-é yam-râ hamê bîn-î dawân

gar tô bâsh-î tang-é del az malHama
tang bîn-î jumla dunyâ-râ hama

w-ar tô khwash bâsh-î ba-kâm-é dôst-ân
în jahân be-n'mây-ad-at chûn gol-estân

ay basâ kas rafta tâ shâm-o `irâq
ô na-dîda hêch joz kufr-o nifâq

way basâ kas rafta tâ hend-o harî
ô na-dîda joz magar bay`-o sharî

2375 way basâ kas rafta torkestân-o chîn
ô na-dîda hêch joz makr-o kamîn

chûn na-dâr-ad madraké joz rang-o bô
jumla-yé aqlîm-hâ-râ gô be-jô

gâw dar baghdâd ây-ad nâgahân
be-g'Zar-ad ô z-în sar-ân tâ ân sar-ân

az hama `aysh-o khwashî-hâ-wo maza
ô na-bîn-ad joz ke qishr-é kharboza

kah bow-ad oftâda bar rah yâ Hashîsh
lâyiq-é sayrân-é gâwî yâ kharî-sh

2380 khoshk bar mêkh-é Tabî`at chûn qadîd
basta-yé asbâb jân-ash lâ-yazîd

w-ân faZây-é kharq-é asbâb-o `ilal
hast arZu 'llâh, ay Sadr-é ajal

har zamân mubdal shaw-ad chûn naqsh jân
naw ba-naw bîn-ad jahânê dar `ayân

2383 gar bow-ad fardûs-o anhâr-é behesht
chûn fasorda-yé yak Sifat shod, gasht zesht

(mathnawi meter: XoXX XoXX XoX)

~~~~~~~~~~~~~~~~~~~~~~~~
 Moses and Pharaoh (part three)

Mathnawi IV: 2384-2405, 2415-2417, 2423-2429

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

The explanation that every human sense of perception has
different perceptions of which the understandings of the other
senses are unaware-- just as every master artisan is ignorant of the
trade of another master artisan. And its ignorance of that which is
not its task does not prove that those (different) perceptions do not
exist. Although because of the circumstances, it is denying those
(perceptions), yet we don't wish at this point (for) its denial here
(to mean anything) except ignorance.1

2384 (Moses said to Pharaoh), "The circumference of your view of
the world2 is your perception. Your impure senses are the veil
(hiding) the pure ones.3

2385 Wash (your) senses for a time with the water of
contemplation.4 Know that this is like the clothes-washing of the
sufis.5

"When you become cleansed, the spirit of the pure ones will
tear away the veil6 (and) will contact you.

"Even if the world is (all) light and (beautiful) forms,
(only) the eyes would be aware of that beauty.

"(If) you close your eye (and) bring (your) ear forward so
that you may show it the curls and cheeks of a (beautiful) idol,7

"(Your) ear will say, 'I can't be pleased with a form, (but)
if the form makes a noise, I can hear (it);

2390 "'I am knowing, but (only) in my own area of knowledge.
My skill is nothing more than (hearing) a word or a shout.'

"(And if you say), 'Come, quickly (O) nose (and) see this
beautiful one.'-- the nose is not suitable for this desired
object.

"(Your nose will say), 'If there is musk and rose-water
I can smell it. This is my skill, understanding, and knowledge.

"'I will never see the face of that silver-legged (beauty).
Take care, (and) don't order what can't be done.'

"Again, the crooked sense can't see other than (what is)
crooked,8 whether crawling crookedly before Him or crawling
straight.9

2395 "Know for certain, O helpful master,1 (that) the squinting
eye11 is (far) removed from (being able) to see Oneness.

"You who are a Pharaoh,12 (are) entirely fraudulent and
hypocritical. (Therefore), you don't know (any) difference
between me and yourself.

"Don't look at me through yourself, O crooked gambler, so
that you may not see the single as two-fold.

"(Instead), look at me through me for a time,13 so that you
may see an open region beyond (worldly) existence,14

"(So that) you may escape from distress, shame, and [concern
about] reputation, (and so that) you may experience love within
love. And peace be upon you!"

2400 "Then, when you are freed from the body15 you will know
(how it is possible for your) ear and nose to become an eye."16

That king with a sweet tongue17 has said every hair of the
mystic knowers18 becomes an eye.

The eye certainly had no eye (to see with) in the beginning,
(for) it was in the womb and an embryo (that was just a piece) of
flesh.

Don't consider the (white) fat (of the eye19 to be) the cause
of seeing, O son. (For) otherwise no one could see images and
forms in a dream.

The jinn and the demon20 see images, (yet) there is no fat in
the place of vision of either.21

2405 (In the beginning) there was no connection, in itself,
between light and the fat (of the eye),22 (since) the (Most)
Loving Creator gave its connection.23

. . . . . . .

2415 If the Nile (River) had not had that light and vision, how
did it choose an Egyptian from an Israelite?24

If the rocky mountain was not possessed of vision, then how
did it become a friend to David?25

2417 (And) if the earth had not had a spiritual eye, how did it
swallow Qaroon26 that way?

. . . . . . .

2423 (Moses said to Pharaoh), "My being sent to you, (O) prince,
is a proof that the Sender was aware

"That a remedy such as this is appropriate for easing27 [the
hardship of your having] such an infected sore.28

2425 "Before this, you had seen dreams (showing) that God was
going to choose me.29

"(And that) I, (having) taken the staff and the Light in
(my) hand,30 would break your arrogant horn.

"(It was) for this (that) the Lord of Religion was showing
you various horrible dreams,

"Fit for your bad conscience and extreme rebelliousness-- so
that you might understand that He is the Knower of (what is)
suitable for you.

2429 "(And) so that you might understand that He is (All) Wise
and Aware, and the Healer of diseases resistant to medicine."

--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)
© Ibrahim Gamard (translation, footnotes, & transliteration)
First published on "Sunlight" (yahoogroups.com),12/7/00

Notes on the text, with line number:

1. (Heading) except ignorance: Nicholson translated, "Although it
virtually denies them, yet here in this place we only mean by its
'denial' its ignorance." And he explained: "Every physical sense
has percepts peculiar to itself, in which its pleasure consists; and
because it is ignorant of the percepts of the other senses, it
'virtually denies them', just as legalists deny the percepts of 'the
sixth sense which mystics call "reason" or "light" or "the heart",
etc.' [= quoted from Al-Ghazali]. But this denial is not founded on
reality. Each sense is potentially capable of enjoying the percepts
of all the rest and, when purified by gnosis [= mystical knowledge]
and spiritualised, actually does so (see II 3236-3241 and the notes
ad loc.)." (Commentary)

2. (2384) The circumference of your view of the world: Nicholson
translated, "the measure of thy vision of the world." And he
explained: "i.e. 'the extent to which you see into the truth of
things.'" (Commentary) "(It means), 'The circumference and
measure of seeing the world is in accordance with the amount of
your perception.... If your perception is meager, you will see this
world also as slight and small.'" (Translated here from a Persian
translation of Anqaravi's famous 17th century Turkish commentary
on the Mathnawi/Masnavi)

3. (2384) Your impure senses are the veil (hiding) the pure ones:
Nicholson translated, "thy impure senses are the veil (which
prevents thee from having sight) of the pure (holy men)." "The
intended meaning of 'pure ones' is the (pious) people of God..... (It
means), 'That which is between you and those pure ones is a veil.
And the barrier to your perception is love of those impure senses of
yours.'" (Anqaravi, Commentary)

4. (2385) contemplation [`ayân]: Nicholson translated,
"clairvoyance." "(It means), 'O rebellious person, for a while wash
your senses with the water of witnessing [shuhûd] and
contemplation [`ayân].... (so that) each one may become
illuminated by the light of certainty and clarity [`ayân] and be
washed and pure.'" (Anqaravi, Commentary)

5. (2385) this is like the clothes-washing of the sufis: "i.e. inward
purification. Cf. Qur. LXXIV 4: wa-thiyábaka fa-tahhir' [= "And
purify your garments"] of where Baydáwí [= a famous
commentator on the Qur'an] paraphrases: 'purge thyself of evil
dispositions and vile actions'. The word is frequently applied to
Súfís in this sense, e.g. jáma-shúyí kuníd Súfí-wár [= "Wash (your)
clothes in the sufi manner'] (Díwán, Tab. 23, 6, marg.). [= Ghazal
1137, line 12537: jâma-shôyî kon-ém Sûfî-wâr-- "we are washing
our clothes like the sufis"] There is a fine description of the saint as
a 'launderer' at V 200 sqq. [= Book Five of the Mathnawi]."
(Nicholson, Commentary) "In the 'Nafahaat' [= by the sufi Persian
poet Jâmî` (died, 1492)] is related about Shaykh Abu 'l-Hasan
Kharaqânî [= died, 1034], '(Who) said, "I saw the Prophet in a
dream. He told me, 'O Abu 'l-Hasan, cleanse "your garments"
from stains with the help of God in every moment.'" Therefore, I
understood that the meaning of "garments" was the qualities of my
own ego [nafs].'" (Anqaravi, Commentary) It was always
understood by authorities on the Arabic language that the word
"sufi" derives from the Arabic word "Sûf," which means "wool"
(pious ascetics had long worn woolen garments). However, there
was an irresistible association among Sufis (including Rumi) with
the word "Sâf," which means "purity."

6. (2386) will tear away the veil [parda bar kan-ad]: Nicholson
translated, "will tear off the veil and attach itself to thee."
However, Anqaravi read it as "will raise the veil." (Commentary)
And Nicholson later wrote, "Bar kunad [= will raise] is perhaps the
better reading here." (Commentary) "(It means), 'If you become
cleansed from being inwardly stained and from spiritual impurities,
the veils will be raised from (your) spiritual eyes.... The spirits of
the pure ones will become close to you, and you will be able to
witness the sight of those holy spirits." (Anqaravi, Commentary)

7. (2388) a (beautiful) idol: an idiom meaning a beautiful beloved--
so attractive as to be almost worthy of "worship." Nicholson
translated, "an adorable beauty."

8. (2394) the crooked sense can't see other than (what is) crooked:
Nicholson translated, "... the crooked (perverted) sense hath naught
but crooked (perverse) perceptions..."

9. (2394) whether crawling crookedly before Him or crawling
straight: Means, even if it is for a time going moving directly
toward God, it will continue to see crookedly. Nicholson
translated, "(so) go crookedly into His presence or go straight, as
thou wilt (it matters not)." And he explained: "Comparison with II
3763-3765 [= which Nicholson translated the last line as: "'And
(even by) thy hopping lamely and limply in that direction, thou
wilt be freed from all lameness and limpness."] suggests that the
meaning of the second hemistich may be: '(rectify your false
perceptions, and then) draw nigh unto God, no matter whether your
progress be easy or difficult.' I think it more likely, however, that
the verse means: 'So long as your perceptions are false, you will
see double: choose, then, whether (at the Resurrection) you will
come into God's presence as a mushrik [= a polytheist: one who
"associates" the One True God together with other imagined
divinities] or as a muwahhid [= one who declares that God is One
only]. '" (Commentary)

10. (2395) O helpful master [ay khwâja-yé mu`în]: "Nicholson
translated, "O Khwája who aidest (the true Religon)." And he
explained: "This may refer to Mu`inu'ddín, the Parwána of Rúm,
who is said to have been one of the poet's disciples." (Footnote).
Nicholson's speculation about this led him to state: "The probable
reference to Mu`ínu'ddín raises a question as to the authenticity of
the reading." And he then quoted a variant from another 13th
century manuscript. (Commentary) However, Nicholson's
translation, portraying such a positive meaning, is unsuitable as an
address to Pharaoh in the context of the story. Anqaravi
commented on this phrase and at one point translated, "O sir, [ay
khwâja] who are a searcher for the truth...." (Commentary)

11. (2395) the squinting eye: means an eye with poor vision, or
cross-eyed vision-- which causes someone to see double. It means
that a double-seeing person cannot see what is single-- in this case,
the Divine Unity.

12. (2396) You who are a Pharaoh: "Here the speaker is the 'Moses' of
whom the Moslem saint is a type." (Nicholson, footnote)
"Basically, the intended meaning of 'Moses'-- peace be upon him,
is the perfected spiritual guide [murshid-é kâmil] with a Moses
(like) nature in every age, (and) who has qualities corresponding to
the heart of a Moses. And the intended meaning of 'Pharaoh' is
those with a Pharaoh (like) nature who have been transgressing
(the just bounds of) the path of God." (Anqaravi, Commentary)

13. (2398) Look at me through me for a time: "It means, 'If you wish
to see my self (as I am) and (my) lofty (spiritual) rank, it is
necessary that you should look at me for a while with a light of
certainty which may be gained from me..." (Anqaravi,
Commentary)

14. (2398) an open region beyond (worldly) existence: Nicholson
translated, "that thou mayst behold a spacious region beyond
(phenomenal) existence." And he explained: "Through faná
fí'l-Shaykh [= mystical annihilation in the spiritual consciousness
of the sufi master]... the muríd [= disciple] attains to vision of the
Truth." (Commentary)

15. (2400) when you are freed from the body: means when you are no
longer identified and overly attached to the body, you will be freed
from the restrictions of the senses. "(It means), 'And you find
deliverance from the needs of the body.... and the craving demands
of the body and its chains..." (Anqaravi, Commentary)

16. (2400) for your ear and nose to become an eye: this is known
scientifically today as synthesis, the ability (of rare persons) to see
colors when hearing sounds (and other sensory combinations).
Here, Rumi may also mean that when the spiritual senses are
activated, various kinds of knowledge can be gained which are as
certain as direct seeing.

17. (2401) That king with a sweet tongue: Here, Rumi begins
commenting (more directly) in his own voice. Nicholson stated in
a footnote that the "king" probably refers to the Persian sufi poet,
Sanâ`î (died, 1131). However, he later changed his mind: "Fa [=
Anqaravi] says that probably Saná'í or `Attár is meant; but I have
very little doubt that this is a description of Báyazíd-i Bistámí [= d.
875], 'the prince of gnostics' (sultánu 'l-`árifín). The commentary
in the Cawnpore edition of the Mathnawí (A.H. 1317) [= 1899]
attributes to him the saying, lá yasíru 'l-rajulu mina 'l-`árifín hattá
yasíra kullu sha`ir-in minhu `ayn-an názirat-an, 'No man becomes
a gnostic [= mystic knower] until every hair of him becomes a
seeing eye.' Delete note I in the Translation, p. 405." Nicholson
also referred to I: 1406 [which he translated as, "Man is eye, and
(all) the rest is (worthless) skin: the sight of that (eye) is (consists
in) seeing the Beloved"], regarding which he explained: "Man is
man in virtue of the inward eye with which he is potentially
capable of contemplating Reality and becoming 'the eye of the
eternal Light' (II 18)." (Commentary)

18. (2401) the mystic knowers [`arif-ân]: Nicholson translated,
"gnostics." "(It refers) to a person who knows God and is the
possessor of (spiritual) insight [baSîrat]. And (spiritual) insight is a
light which is flowing in all the essential faculties and is the
perceiver and knower, in every part, of that (area)." (Anqaravi,
Commentary)

19. (2403) the (white) fat of the eye: Nicholson translated, "the fat (the
white of the eye)..." "According to Aristotle... the white of the eye
in sanguineous [= warm-blooded] animals is fat and oily in order
that the moisture of the eye may be a proof against freezing."
"Moslem oculists [= opthamologists] generally adopted the theory
of Galen and other Greeks that vision is produced by rays of light
emitted from the eyes.... Rúmí says (I 1126) that the light of the
eye is derived from the light of the heart." "The 'sensible light',
though ultimately derived from the Light of God, dwells in the eye,
from which it shoots forth in order to meet the sunlight. Physical
vision is produced by the emission of these rays." (Commentary)

20. (2304) The jinn and the demon [parî-wo dêw]: The jinn, or genies,
are an invisible class of creatures. The Qur'an seems to speak of
the jinn as a parallel creation with humanity, since "the jinn and
mankind" is a pairing of words which occurs in a number of
places. The Qur'an speaks of some jinn as true and faithful
believers in God, others as tricksters or evil demons (the Persian
word "dêv" or "dîv" is related to the English word "devil"). The
Arabic word "jinn" was translated into Persian by the old "parî,"
which had meant "fairy."

21. (2404) there is no fat in the place of vision of either: means there is
no physical flesh which might be the cause of vision of such
non-physical creatures.

22. (2405) there was, in itself, no connection between light and the fat
(of the eye): Nicholson referred to VI: 1019-1020, which he
translated: "Even as He hath caused the light to flow from the
fountain of your eye without stint or abatement: It has no source of
supply either in the fat (the white of the eye) or in the coating
(retina); (but) the Beloved made (these) a veil (for Himself) when
bringing (the light) into existence."

23. (2405) (since) the (Most) Loving Creator gave its connection:
"God, Most Blessed and Exalted, gave light to the white part (of
the eyes) and created seeing." (Anqaravi, Commentary)

24. (2415) how was it able to choose an Egyptian from an Israelite:
refers to one of the plagues sent by God upon the Egyptians
(Qur'an 7:133; in the Bible: Exodus) in which the Nile River
appeared to Egyptians as blood and to the Israelites as pure water.

25. (4216) The mountain... then how did it become a friend to David?:
refers to a verse in the Qur'an relating to the Prophet David's
praising God (as in the Psalms), which God inspired him with:
"And truly We gave David grace: 'O mountains, sing back the
praises of God with him! And (you) birds (also)!" (34:10; see also
21:79) Nicholson referred to III: 4268-70, which he translated:
"The face of David shone with His glory: the mountains sang
plaintively after him. The mountain became an accompanist to
David: both the minstrels (were) drunken in love for a King. Came
the (Divine) command, 'O ye mountains, repeat (the praise of
God': both joined their voices and kept the tune together."

26. (2417) (And)... the earth... how did it swallow Qaroon: refers to
Qârûn, a wealthy man who rebelled against Moses" (Qur'an 28:81;
29:39; see the story of Korah in the Bible: Numbers 16).

27. (2424) for easing [maysûr]: Nicholson translated, "for the purpose
of success (in curing it)." "It means, 'O Pharaoh, know this: that
this staff in my hand and this likeness of a dragon is like a bitter
remedy. And your denial and rebellion (toward God) are like a
wound not accepting healing.'" (Anqaravi, Commentary)

28. (2424) such an infected sore: Nicholson translated, "such a
desperate malady." "It is said (to mean) a wound not accepting
healing. Here, the intended meaning is the spiritual sickness of
Pharaoh, such as the illnesses of denial and rebelliousness (toward
God), arrogance and pride-- which as had been firmly manifested
in him." (Anqaravi, Commentary)

29. (2425) you had seen dreams (showing) that God was going to
choose me: Nicholson translated, "Heretofore thou hadst seen
visions (warning thee) that God would choose me out (to go to
thee)..." "It means, 'Before my appearance, you had seen dreams
that God Most High would choose me and would dominate over
you and show you to be contemptible and lowly.'" (Anqaravi,
Commentary)

30. (2426) I, (having) taken the staff and the Light in (my) hand: refers
to a verse in the Qur'an which mentions Moses' staff together with
the miracle of the white hand of Moses: "Then he threw his staff,
(and) it was a snake, clearly (seen). And he drew out his hand,
(and) it was (shining) white to all observers." (7:107-108; see also
26:32-33; 27:12; see Exodus, iv). "The commentators say that núr
[= light] refers to 'the white hand' (yad-i baydá) of Moses."
(Nicholson, Commentary)

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

bayân-é ân-ke har Hiss-é
mudrikî-râ az âdamî nêz
mudrakâtê
degar-ast ke az mudrakât-é ân Hiss-é
degar bê-khabar-ast, chon-ân-ke har pêsha-
war-é ostâd, a`jamî-yé
kâr-é ân ostâd-é degar
pêsha-war-ast wa bê-khabarî-yé ô
az ân-ke waZîfa-yé ô nêst
dalîl na-kon-ad ke ân mudrakât nêst,
agar-che ba-Hukm-é Hâl-é munkir bow-ad

ân-râ ammâ az munkirî-
yé ô în-jâ joz bê-khabarî na-mê-
khwâh-êm dar-în maqâm

2384 chanbara-yé dîd-é jahân idrâk-é to-st

2384 chanbara-yé dîd-é jahân idrâk-é to-st
parda-yé pâk-ân His-é nâ-pâk-é to-st

2385 maddatê His-râ be-shô z-âb-é `ayân
în chon-în dân jâma-shôy-é Sûfiy-ân

chûn shod-î tô pâk, parda bar kan-ad
jân-é pâk-ân khwêsh bar tô mê-zan-ad

jumla-yé `âlam gar bow-ad nûr-o Suwar
chashm-râ bâsh-ad az ân khôbî khabar

chashm bast-î, gôsh mê-âr-î ba-pêsh
tâ nomây-î zolf-o rokhsâra-yé botê-sh

gôsh goy-ad man ba-Sûrat na-g'raw-am
Sûrat ar bângê zan-ad, man be-sh'naw-am

2390 âlim-am man, lêk andar fann-é khwêsh
fann-é man joz Harf-o Sawtê nêst bêsh

hîn be-yâ bînî, be-bîn în khôb-râ
nêst dar khwar bînî în maTlûb-râ

gar bow-ad moshk-o golâbî bô bar-am
fann-é man în-ast-o `ilm-o makhbar-am

kay be-bîn-am man rokh-é ân sîm-sâq?
hîn ma-kon taklîf-é mâ laysa yuTâq

bâz Hiss-é kazh na-bîn-ad ghayr-é kazh
khwâh kazh-gazh pêsh-é ô yâ râst-gazh

2395 chashm-é aHwal az yakî-dîdan yaqîn
dân ke ma`zûl-ast ay khwâja-yé mu`în

tô ke fir`awnê, hama makrî-wo zarq
mar ma-râ az khwad na-mê-dân-î tô farq

ma-n'gar az khwad dar man ay kazh-bâz, tô
tâ yakî tô-râ na-bîn-î tô dô-tô

be-n'gar andar man ze-man yak sâ`atê
tâ warây-é kawn bîn-î sâHatê

wâ-rah-î az tangî-wo az nang-o nâm
`ishq andar `ishq bîn-î wa `s-salâm

2400 pas be-dân-î chûn-ke rast-î az badan
gôsh-o bînî chashm mê-dân-ad shodan

râst goft-ast ân shah-é shîrîn-zabân
chashm gard-ad mô ba môy-é `ârif-ân

chashm-râ chashê na-bûd awwal yaqîn
dar raHim bûd ô janîn-é gôshtîn

`illat-é dîdan ma-dân pîh ay pesar
w-ar-na khwâb andar, na-dîdy kas Suwar

ân parî-wo déw mê-bîn-ad shabîh
nêst andar dîda-gâh-é har dô pîh

2405 nûr-râ bâ pîh khwad nisbat na-bûd
nisbat-ash bakhshêd khalâq-é wadûd

. . . . . . .

2415 gar na-bûdy nîl-râ ân nûr-o dîd
az che qibTê-râ ze-sibTê mê-gozîd?

gar na kûh-o sang bâ-dîdâr shod
pas che-râ dâwûd-râ ô yâr shod?

2417 în zamîn-râ gar na-bûdy chashm-é jân
az che qârûn-râ forô khward ân-chon-ân?

. . . . . . .

2423 în ferestâdan ma-râ pêsh-é tô mîr
hast burhânê ke bod mursil khabîr

k-în chon-în dârû chon-în nâsûr-râ
hast dar khwor az pay-é maysûr-râ

2425 wâqi`âtê dîda bûd-î pêsh az-în
ke khodâ khwâh-ad ma-râ kardan gozîn

man `aSâ-wo nûr be-g'refta ba-dast
shâkh-é gostâkh-é to-râ khwâh-am shekast

wâqi`ât-é sahm-gîn az bahr-é în
gûna gûna mê-namûd-at rabb-é dîn

dar khwar-é sirr-é bad-o Taghyân-é tô
tâ be-dân-î k-ô-st dar-khwar-dân-é tô

2429 tâ be-dân-î k-ô Hakîm-ast-o khabîr
muSliH-é amrâZ-é darmân-nâ-paZîr

(mathnawi meter: XoXX XoXX XoX)

~~~~~~~~~~~~~~~~~~~~~~~~
Moses and Pharaoh (part four)

Mathnawi IV: 2467- 2489

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

2467 (Moses said to Pharaoh), "Take care, (and) be aware--
if you need a (protected) heart.1 Since something is born to
you by way of every action (you do).2

"And if you have more (spiritual) determination than this,
(and) the task goes beyond (the level of) observation-- 3

In explanation that the earthen human body, like iron of
excellent quality, can become a mirror. So that Heaven, Hell,
the Resurrection, and [spiritual realities] besides those may
manifest visibly to the sight in the (present) world as well
[as the next]-- (and) not (merely) by way of imagination.4

"Then even if you are dark-shaped like iron-- make
(yourself) polished, polished, polished.5

2470 "So that your heart may become a mirror full of forms
and images, (and so that) a beautiful silver-breasted (form may
appear)6 within it (in) every direction.

"Even if the iron is dark and lacking brightness, polishing
cleansed the darkness from it.

"The iron experienced the polishing, which beautified (its)
face7 so that forms and images were visible in it.

"If the earthen body is coarse and dark, polish it.
Because it is accepting of (being) polished.8

"(And) so that forms from the Unseen (world) may show
(their) faces, (and so that) the reflections of the maidens
of Paradise9 and the angels may leap into it.

2475 "God has given the polishing of Reason10 to you for
that (very task), so that by means of it the page of the heart11
may become shining.

"You've shackled the polisher and have freed the hands of
craving desire,12 O prayerless man.13

"(But) if shackles are placed on craving desire, the hands
of the polisher will be freed.14

"All (hidden) forms would be sent into a piece of iron
which becomes the mirror for the Unseen (world)--.

"(Yet) you've made (it) dark and have given rust to (your)
nature. This is (the meaning of the verse), "they strive to
spread corruption on earth."15

2480 "You've acted like this until the present, (but) now
don't do it. You've made the water murky, (so) don't increase
(the darkness).

"Don't stir (it) up so that the water may become clear and
(so that) you may see the moon and stars circling16 in it.

"Because man is like the water of a river;17 if it becomes
muddy, you can't see its bottom.

"The river's bottom is full of jewels and full of pearls.
Take care, (and) don't make (it) muddy. For it is
(naturally) pure and free.18

"The soul of man is similar to the air; when it becomes
mixed with dust, it becomes a veil (over) the sky.

2485 "(Then) it becomes an obstacle to the sight of the
sun.19 (But) when its dust has gone, it becomes pure and clear.

"Despite (your) complete darkness, God was showing you
visions (of warning)20 so that you might travel the road of
salvation."

(How) with the help of the Unseen, Moses-- may the peace (of
God) be upon him, related the secrets of Pharaoh and his visions so
that he might accept faith in the All-Knowingness of God, or take
that view.

"By means of His Power, He was revealing through the dark
iron (of your nature) some visions which would eventually
manifest.

"So that you might not do that injustice and evil. (But)
you kept seeing those (visions) and becoming worse.

2489 "He was showing you ugly forms (in) your dreams, from
which you were fleeing. (Yet) those were (actually) your own
form."21

--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)
© Ibrahim Gamard (translation, footnotes, & transliteration)
First published on "Sunlight" (yahoogroups.com),12/21/00

Notes on the text, with line number:

1. (2467) if you need a (protected) heart: refers to the sufi
practice of watching and guarding the heart from thoughts
about other than God, and from intentions other than those
pleasing to God. As the Prophet Muhammad said, "Actions are
judged by intentions." Nicholson translated, "if thou
wouldst have a (pure) heart." Later, he changed his
translation: "Translate: 'if thou hast need of the
(understanding) heart.' This is gained by means of muráqabah
[= the sufi term for contemplation], i.e. knowing that God
oversees us and keeping Him constantly before our eyes."
(Commentary)

2. (2467) Since something is born to you by way of every
action (you do): just prior to this verse, Rumi had said (as
translated by Nicholson): "If thou wilt be observant and
vigilant, thou wilt see at every moment the response to thy
actions. When thou art observant and dost grasp the cord (of
apprehension), thou needest not the coming of the
Resurrection (to reveal the ultimate effects.... When thy
heart has been blackened and darkened by wickedness,
understand!" (2460-62, 2464)

3. (2468) beyond (the level of) observation: Nicholson
translated, "beyond (the spiritual rank of) the observer."
And he explained: "I.e. 'if thou aspire to mystical
contemplation of God (mushádah), an experience reserved for
adepts'" [= sufi masters]. (Commentary)

"It means, 'If you are watching the rewards and
retributions of every action, and you definitely know that
the compensation for every (good or bad) action and deed
will (eventually) come to you, your (spiritual) aspiration
will become greater. And your spirit will advance to this
(higher) rank from the level of observation... and you will
progress to the rank of contemplation (of God).... And if
your (spiritual) determination again becomes greater, you
will reach the stage of the truth of certainty. And (then)
you will cause the reality of every action to appear (to
your vision) in this world. And you will know, in this
world, everything which will manifest in the Hereafter."
(Translated here from a Persian translation of the famous
17th century Turkish commentary by Anqaravi)

4. (Heading) not (merely) by way of imagination: "(It means),
it will not appear visible to the heart like the imaginary
forms which are seen in sleep or like the fantasies and
imagined things (seen) at the time of wakefulness."
(Anqaravi, Commentary)

5. (2469) polished [Sayqalî]: refers to a saying attributed to
the Prophet Muhammad, "Truly for everything there is a
polishing [Siqâlat], and the polishing for the heart is the
remembrance of God [Zikru 'llâh]." Related to this is a
verse in the Qur'an: "that which they have earned is rust
upon their hearts" (83:14). Mirrors used to be made of iron,
which was subject to rust. The "rust" of the heart's mirror
is the result of sins, selfish behavior, and ego-centered
thinking. Rumi said, "Do you know why your mirror does not
twinkle? Because the rust is not separated from its face."
(I: 34) "(For the sufis) have made polished hearts by (means
of) recollection and meditation, so that the mirror of the
heart may receive virgin images." (I: 3154) Nicholson
referred to I: 3484-86, which he translated, "But they have
burnished their breasts (and made them) pure from greed and
cupidity and avarice and hatreds. That purity of the mirror
is, beyond doubt, the heart which receives images
innumerable. That Moses (the perfect saint) holds in his
bosom the formless infinite form of the Unseen (reflected)
from the mirror of his heart."

"It means, 'Polish your earthen body with disciplined
austerity [riyâZat], the remembrance of God [Zikru 'llâh]
and pure actions." (Anqaravi, Commentary)
6. (2470) a beautiful silver-breasted (form may appear): "it
means, at the time when your heart becomes purified and
polished, beautiful images from the unperceived (spiritual)
world and lovely forms will be reflected in it.... Every
Divine creation will be like a silver-breasted beauty, and
every Divine manifestation will be like the fragrant
appearance of a (lovely) beloved.... Then you will see the
forms of the Unseen world and you will contemplate the
realities of existent beings in (your heart). And you will
find deliverance from the stage of blindness and ignorance."
(Anqaravi, Commentary)

7. (2472) The iron experienced the polishing which beautified
(its) face: literally, "The iron saw the polishing and (it)
[= the polishing] made (its) face beautiful." Nicholson
translated, "The iron saw (suffered) the polishing and made
its face fair." And he explained: "Fa [= Anqaravi] takes
sayqalí [= polishing] in the sense of saqqál [= polisher]
and translates the first hemistich of v. 2472: 'the polisher
saw the iron and beautified its surface.'" (Commentary)

"In this verse, it means the master of polishing. He saw
the tarnish of the iron, gave it polishing, and gave a shine
to the iron. He achieved such a purification that all forms
were able to be seen in it." (Anqaravi, Commentary)

8. (2473) Because it is accepting of (being) polished:
Nicholson translated, "for it is receptive to the polishing
instrument." "(It means), 'O seeker of purity, polish (your
heart) with the polishing of the remembrance of God [Zikru
'llâh] and submit to the master of polishing [= a sufi
master], so that with his guidance and training your coarse
and dark body may find polishing and become illumined...'"
(Anqaravi, Commentary)

9. (2474) the maidens of Paradise [Hûrî]: Nicholson
translated, "the reflexion of houri and angel..." These are
the maidens or virgins of Paradise, mentioned in the Qur'an
(44:54; 52:20).

10. (2475) Reason [`aql]: this word means much more than
rational or logical thinking here. It means the highest
faculty of the intellect, the clearest discernment of truth
from falsehood, and the direct perception of the realities
underlying appearances. It is linked to "Universal Reason"
by its luminosity of perception.

11. (2475) the page of the heart: Nicholson translated, "the
leaf (surface) of the heart." The word also means the
"leaves" of a book, meaning page.

12. (2476) craving desire [hawâ]: Nicholson translated,
"sensuality." Means selfish, ego-centered, worldly desires
which Rumi has compared elsewhere to flames which produce
black smoke-- opposed to the light of the pure Intellect.

13. (2476) prayerless man [bê-namâz]: a term of contempt. Means
someone who doesn't do the obligatory five daily prayers (or
does them only when present with other who do the
prayers, in order to avoid condemnation).

14. (2477) if shackles are placed on craving desire: "Meaning,
craving desire in the body of man is like an unjust prime
minister [wazîr]. And discerning reason is like a just prime
minister..... If sensual desires are bound by the religious
[shar`î] restrictions (of Islamic law) and a seeker holds
firmly to the 'rope of God' [Qur'an, 3:103], the hands of
the discerning intellect will certainly be freed."
(Anqaravi, Commentary)

15. (2479) "they strive to spread corruption on earth": Qur'an
5:36. "(It means), 'O captive of ego and desire, you have
darkened your heart'.... If one person's inward nature
becomes dark from the effects of sin and wrongdoing, and it
becomes full of sinful and blameworthy qualities, this is
the meaning of striving on the surface of the earth."
(Anqaravi, Commentary)

16. (2481) circling [Tawâf]: this word is usually used to mean
the circling, or circumambulating, around the Ka'ba (the
temple dedicated to pure monotheism in Mecca, Arabia).

17. (2482) Because man is like the water of a river: "The
discerning intellect and the spirit are like water. The
bodily demands and craving desires are like earth. Any time
that the bodily demands and craving desires become dominant
over the discerning intellect and the spirit, the water of
Reason and the water of spirit become darkened." (Anqaravi,
Commentary)

18. (2483) For it is (naturally) pure and free: "(It means),
'Don't muddy it, since that river water is completely pure
from darkness in its essential nature-- meaning utterly
free..... And the water of the spirit is full of spiritual
jewels and pearls of Divine secrets. Therefore, be aware and
observant, and don't darken the water of the spirit with the
earth of the body and bodily demands.'" (Anqaravi,
Commentary)

19. (2485) it becomes an obstacle to the sight of the sun: "It
becomes a veil for the sun of Truth and an obstacle to
contemplating the sun of Truth." (Anqaravi, Commentary)

20. (2486) God was showing you visions (of warning): Rumi
returns more directly here to the speech of Moses directed
to Pharaoh. "If God-- blessed and exalted is He, intends
good for His [erring] servant, He reprimands him by giving
signs through fearful dreams. Just as (the Prophet) said--
may the peace (of God) be upon him, 'If God wills some good
to a servant, He admonishes him in his dreams.'" (Anqaravi,
Commentary)

21. (2489) those were (actually) your own form: "It means,
'Those shameful images which you saw in the world of sleep,
and which you hated, all of those were the qualities of your
wicked ego [nafs].'" (Anqaravi, Commentary)

Nicholson referred to some other verses of the Mathnawi,
which he translated: "Oh, many an iniquity [= wickedness,
gross injustice] that you see in others is your own nature
(reflected) in them, O reader!" (I:1319) "And if you see an
ugly face (in that mirror), 'tis you..." (IV: 2142)

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

2467 hîn murâqib bâsh gar del bây-ad-at
k-az pay-é har fa`l chêzê zây-ad-at

w-ar az-în afzûn to-râ himmat bow-ad
az murâqib kâr bâlâ-tar raw-ad

bayân-é ân-ke tan-é khâkî-yé âdamî ham-chûn âhan-é
nîkô-jawhar qâbil-é âyena shodan-ast ta dar ô ham
dar dunyâ behesht-o dôzakh-o qiyâmat-o ghayr-é ân
mu`âyana be-nomây-ad na bar Tarîq-é kheyâl

pas chô âhan gar che tîra-haykalê
Sayqalî kon, Sayqalî kon, Sayqalî

2470 tâ del-at âyena gard-ad por-Suwar
andar-ô har sô malîHê sîm-bar

âhan ar-che tîra-wo bê-nûr bow-ad
Sayqalî ân tîra-gî az way zedûd

Sayqalî dîd âhan-o khwash kard rô
tâ ke Sûrat-hâ tawân dîd andar-ô

gar tan-é khâkî ghalîZ-o tîra-ast
Sayqal-ash kon, z-ân-ke Sayqal-gîra-ast

tâ dar-ô ashkâl-é ghaybî rô deh-ad
`aks-é Hûrî-wo malak dar way jah-ad

2475 Sayqal-é `aql-at ba-d-ân dâd-ast Haq
ke ba-d-ô rôshan shaw-ad del-râ waraq

Sayqalî-râ basta-î ay bê-namâz
w-ân hawâ-râ karda-î dô-dast bâz

gar hawâ-râ band be-n'hâda shaw-ad
Sayqalî-râ dast be-gh'shâda shaw-ad

âhanê k-âyîna-yé ghaybî bod-y
jumla-yé Surat-hâ dar-ô mursal shody

tîra kard-î, zang dâd-î dar nehâd
în bow-ad yas`awna fî 'l-`arZi 'l-fasâd

2480 tâ kanûn kard-î chon-în, aknûn ma-kon
tîra kard-î âb-râ, afzûn ma-kon

bar ma-shôrân tâ shaw-ad în âb Sâf
w-andar-ô bîn mâh-o akhtar dar Tawâf

z-ân-ke mardom hast ham-chûn âb-é jô
chûn shaw-ad tîra, na-bîn-î qa`r-é ô

qa`r-é jô por gawhar-ast-o por ze-dur
hîn ma-kon tîra ke hast ô, Sâf-é Hur

jân-é mardom hast mânand-é hawâ
chûn ba-gard âmêkht, shod parda-yé samâ

2485 mâni` ây-ad ô ze-dîd-é âftâb
chûn-ke gard-ash raft, shod Sâfî-wo nâb

bâ kamâl-é tîra-gî Haq wâqi`ât
mê-namûd-at tâ raw-î râh-é najât

bâz-goftan-é mûsà-- `alay-hi 's-salâm, asrâr-é
fir`awn-râ wa wâqi`ât-é ô-râ Zahra 'l-ghayb
tâ ba-khabîrî-yé Haqq îmân âward yâ gomân
bar-ad

z-âhan-é tîra ba-qudrat mê-namûd
wâqi`âtê ke dar âkhir khwâst bûd

tâ kon-î kam-tar tô ân Zulm-o badî
ân hamê-dîd-î-wo battar mê-shod-î

2489 naqsh-hây-é zesht khwâb-at mê-namûd
mê-ramîd-î z-ân-o ân naqsh-é tô bûd

(mathnawi meter: XoXX XoXX XoX)

~~~~~~~~~~~~~~~~~~~~~~~~
Peace with God

Mathnawi IV: 2569-2571

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

2569 Moses said (to Pharaoh), "The third [promise from God to
you, if you repent] is a two-fold kingdom of this world and the
next (which is) free from enemies and opponents --

2570 (Far) greater than the kingdom which you now possess. For
that (kingdom) was (the one you've had) in (a state of) war (against
God), and this (kingdom is what you will have when) in (a state of)
peace (with God).1

2571 "(In regard to) the One who gives you such a kingdom (when
you are) in (a state of) war (with Him) -- see how He will place a
tablecloth [covered with abundant Divine favors when you are] in
(a state of) peace (with Him)!"

--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)
© Ibrahim Gamard (translation, footnotes, & transliteration)
First published on "Sunlight" (yahoogroups.com), 5/16/02

Notes on the text, with line number:

1(2570) in (a state of) peace (with God): "(It means), "But if you
make peace with God Most High and you become one who accepts
the Oneness of God [muwaHHid], your enemies will become your
friends. And presently, I who am your enemy will become your
friend.'" (Anqaravi, the 17th century Turkish commentator,
translated here into English from a Persian translation)

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

2569 goft mûsà ân sewom mulk-é dô-tô
dô jahânî khâliS az khaSm-o `adû

2570 bêsh-tar z-ân mulk k-aknûn dâsht-î
k-ân bod andar jang-o în dar âshtî

2571 ân-ke dar jang-at chon-ân mulkê deh-ad
be-n'gar andar SulH khwân-at chûn neh-ad?

(mathnawi meter: XoXX XoXX XoX)

~~~~~~~~~~~~~~~~~~~~~~~~
TRANSLATIONS WITH NICHOLSON'S COMMENTARY

 
What Is The Most Difficult?

Mathnawi IV: 113-119

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

(Concerning) the questioning of Jesus, may the peace (of God)
be upon him: Of all difficulties in existence, what is the most
difficult?

113 A cautious-minded person asked Jesus, "What is the most
difficult of all in existence?"

He answered, "O dear one, the anger of God (is) the most
difficult, since (even) Hell continues to tremble because of it, just
as we (do).

115 (The man) asked, "What protection is there from this anger of
God?" (Jesus) answered, "Abandoning your anger during the
moment (it occurs)."

Therefore, since the policeman1 has become the mine of this
anger, his ugly anger has passed beyond even (that of) a fierce
animal.2

What hope does he have for (Divine) mercy, unless that ignorant
man repents3 of that (ugly) quality.

Although the world is helpless without them,4 these words are a
(way of) throwing (them) into confusion and error.5

119 The world also cannot be without excrement, but excrement is
(certainly) not "clear-flowing water."6

--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)
© Ibrahim Gamard (translation, footnotes, & transliteration)
First published on "Sunlight" (yahoogroups.com), 6/16/00

Notes on the text, with line number:

1. (116) policeman: Refers to a story about a policeman, just prior to
this section, in which a lover, who was searching for his beloved
for seven years, fled from the night-patrol officers by climbing
over a wall, and found himself alone in a garden with his beloved.
Rumi then says, "...Though it is the nature of that policeman, O
God, that he always desires the people to be afflicted.... He (the
policeman) was poison to all (others), but to him (he was) the
antidote: the policeman was the means of uniting that longing lover
(with the object of his desire). Hence there is no absolute evil in
the world: evil is relative. Know this (truth) also.... This policeman
became a (source of) profit in respect of another, but he became
reprobate in respect of himself. The mercy appertaining to the
Faith was cut off from him; the hate inherent in the Devil enfolded
him. He became a factory of anger and hatred: know that hate is
the root of error and infidelity." (Mathnawi IV: 59, 64-65, 110-
112, translated by Nicholson).

"`Awán or 'assistant' was a name given to any member of the
government police force (shurtab or ma`únah), which acted under
the orders of a special officer.... Among them were many reformed
criminals, and they had a reputation for injustice, violence, and
brutality; `awán is commonly used as equivalent to zálim." [=
"oppressor"] (Nicholson, Commentary, p. 102)

2. (116) fierce animal [sabu`]: named this because beasts of prey
were generally believed to give birth seven months after mating.

3. (117) repents: literally, "turns back from." An idiom meaning
restraint and repentance.

4. (118) helpless without them: means without policemen.

5. (118) into confusion and error: Nicholson translated, "... this
statement is a (means of) casting (those who hear it) into error."
The meaning here is unclear, but seems to mean that, unless such
people repent, their furious anger will continue to throw them into
confusion and error-- thus making them the objects of Divine
anger.

6. (119) clear-flowing water: "Say: 'Can you see (that) if your stream
disappeared (underground) some morning, who (but God) could
give you clear-flowing water?'" (Qur'an 67:30) Such water also
symbolizes Divine blessings-- the opposite of God's anger.

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

sû'âl kardan az `îsà, `alay-hi 's-salâm, ke dar wujûd az hama-yé
Sa`b-hâ Sa`b-tar chîst?

113 goft `îsà-râ yakê hoshyâr-sar
chîst dar hastî ze-jomla Sa`b-tar?

goft-ash ay jân, Sa`b-tar khashm-é khodâ
ke az ân dôzakh hamê larz-ad chô mâ

115 goft az-în khashm-é khodâ che b'w-ad amân?
goft tark-é khashm-é khwêsh andar zamân

pas `awân ke ma`dan-é în khashm gasht
khashm-é zesht-ash az sabu` ham dar goZasht

che omêd-ast-ash ba-raHmat joz magar
bâz gard-ad z-ân Sifat ân bê-honar

gar-che `âlam-râ az-êshân châra nêst
în sokhon andar Zalâl afkandanê-st

119 châra na-b'w-ad ham jahân-râ az chamîn
lêk na-b'w-ad ân chamîn mâ 'i ma`în

(mathnawi meter: XoXX XoXX XoX)

~~~~~~~~~~~~~~~~~~~~~~~~
 The Music of Paradise

Mathnawi IV: 731-744

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

731 However, his intention1 of (hearing) the shout of the viol2
was, as (in the case of) yearning (mystic lovers), the imagined
(voice) of the Speech (of God).3

(Since) the shrill cry of the reed-pipe and the threatening (sound)
of the drum are a bit similar to the (angelic) trumpet for the
(Resurrection)4 of all of (mankind).

Therefore, the wise (philosophers) have said (that) we have
received these melodies5 from the circling (movements) of the
heavenly spheres,

(And that) these (tunes) which people are singing with (their)
throats and lutes are the (same) sounds (made) by the revolutions
of the heavenly spheres.6

735 (But true) believers7 say that Heavenly influences caused any
ugly voice to become beautiful,8

(Because) all of us have been parts of Adam (and) we have (all)
heard those melodies (before) in Paradise.

Even though (our bodies made of) water and clay have cast some
doubt [about this truth] upon us, something of those (melodies)
comes (back) to our memories--

Yet because it is mixed with earthly sorrows, these shrill and deep
(tones) can never give the (same) joy.

When water is mixed with urine and dung,9 its composition
becomes bitter and harshly pungent (of smell) from the mixture.

740 (But if) there is a small amount of water in (a man's) body,
assume it (to be) urine-- it (can still) put out a fire.

(So) even though the water has become polluted it's (watery)
nature remains, for by (means of) its nature, it extinguishes the fire
of (burning) sorrow.

Therefore, the mystical concert10 has become the food and
nourishment of the lovers (of God), since the gathering of the
(entire) mind [focused on God] is in it.11

The mind's thoughts (then) obtain a certain strength [of
concentration] and, moreover, they become (mental) images12 from
(hearing) the cries and whistling [of the reed-flute].

744 By means of melodies, the fire of love becomes sharp and
intense-- just as in the case of the fire [of ecstasy] of the [man who
was a] scatterer of walnuts.13

--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)
© Ibrahim Gamard (translation, footnotes, & transliteration)
First published on "Sunlight" (yahoogroups.com), 4/27/00

Notes on the text, with line number:

1. (731) his intention: refers to Ibrahim the son of Adham, the king of
Khorasan (in Central Asia), who abandoned his kingdom in order
to become a sufi. Here, Rumi wishes "to show that Ibráhím ibn
Adham, with all the kingdom of Balkh at his command, was
nevertheless an unworldly prince. Although, like other monarchs,
he had his body-guard and court-minstrels, no motive of self-
interest or self-indulgence could be imputed to him. His justice
secured him against attack; and if he was not insensible to the
pleasures of music, for him they were only a means of bringing the
spirit into harmony with its own proper world." (Nicholson,
Commentary)

2. (731) the viol [rabâb]: a Middle Eastern stringed musical
instrument with a long neck, played with a bow.

3. (731) the Speech (of God): Nicholson translated, "But his object in
(listening to) the sound of the rebeck was, like (that of) ardent
lovers (of God), (to bring into his mind) the phantasy of that
(Divine) allocution." Nicholson explained: "i.e., according to most
commentators, the proclamation of Divine omnipotence (a-lastu
bi-Rabbikum, Qur. VII 171) [= when God questioned the souls of
mankind prior to the creation, "Am I not your Lord?"-- Qur'an 7:
172] to which all human souls responded in eternity.... But the next
verse and vv. 839-843 infra [= "All the dead spirits took wing: the
dead put forth their heads from the grave, (which is) the body.
They gave the good news to one another, saying 'Hark! Lo, a voice
is coming from Heaven.' At (the sound of) that voice (men's)
religions wax great; the leaves and boughs of the heart become
green. Like the blast of the trumpet (on Judgment-Day) that breath
from Solomon delivered the dead from the tombs."-- trans. by
Nicholson] imply that khitáb [= speech, allocution] also refers to
the Voice of God (Kalám-i Haqq), heard in the mystic's heart, as
the trumpet of spiritual resurrection." This is the aim of listening to
the "audition," or mystical concert [samâ`], of the sufis-- to
imagine that one is hearing the Voice of God, the Only Beloved,
and to yearn to return to the soul's original homeland in the Divine
Presence. Sometimes, such mystical listening would induce a
spiritual state of consciousness which inspired the dervishes to
move, dance, or whirl.

4. (732) the (angelic) trumpet for the (Resurrection): usually
conceived as the trumpet sounded by the Isrâfîl, the Angel of
Death which announces the start of the Resurrection of the Dead
on the Day of Judgment. Nicholson, in his Commentary, refers to
related verses from the Mathnawi: "... like Isráfíl (Seraphiel)
whose voice will cunningly bring the souls of the dead into their
bodies.... One day Isráfíl will make a shrill sound and will give life
to him that has been rotten for a hundred years." (I: 1916, 1918;
translated by Nicholson) The meaning here is that pious sufis also
listened to spiritual music while imagining, in a state of fear and
trembling, that the Day of Judgment was arriving.

5. (733) we received these melodies: means especially the melodies
which have a spiritual impact upon listeners are the ones which
have their origin in the heavenly spheres.

6. (734) sounds (made) by the revolutions of the heavenly spheres:
"the well-known Pythagorean [= an ancient Greek] conception of
'the music of the spheres' assumes that the courses of the heavenly
bodies and the distances between them are determined according to
the laws and relations of musical harmony. Starting from this
hypothesis, Moslem philosophers developed the fantastic theory to
which Rúmí alludes to." (Nicholson, Commentary) Nicholson also
quotes from the Rasá'ilu Ikhwáni 'l-Safá: "Pythagoras, it is said,
invented the science of music, having derived it from celestial
harmonies which his pure nature and subtle intelligence enabled
him to hear." He also explained: "The Mevlevi samá` [= whirling
prayer ceremony, accompanied by music], though its emotional
origin is not in doubt, has been explained philosophically as a
representation of the planets which love-desire impels to circle
round the First Mover" [= God]."

7. (735) believers: true believers, in contrast to philosophers (who
believe that beautiful music comes from the circling of the sun,
moon, and planets), believe that such music has its origin the
melodies which human souls heard in Paradise before the fall of
Adam.

8. (735) caused any ugly voice to become beautiful: "Súfís hold that
in the state of pre-existence all human souls were with Adam in
Paradise (see I 1241, note), where cacophony [= discordant,
inharmonious sound] is unknown." (Nicholson, Commentary)

9. (739) When water is combined with urine and dung: as when
animals urinate into a pool of water.

10. (742) the mystical concert [samâ`]: Means the recitation of
mystical poetry or the singing or playing of musical melodies
which may induce states of spiritual awareness in the sufi listener,
who may spontaneously begin to move, dance, or whirl to the
poetry or music.

11. (742) the gathering of the (entire) mind [focussed on God]:
Nicholson explained, "... i.e. the idea of concentrating every
thought, feeling, and faculty on the Beloved." (Commentary)

12. (743) mental images: means here spiritual forms of beauty,
inspired by the music reminiscent of that heard by pre-existent
souls in Paradise. Perhaps Rumi also is referring the the beautiful
and inspired poetic images he conceived while whirling to spiritual
music-- as he often did, when composing odes and quatrains.

13. (744) scatterer of walnuts: refers to the following story of a thirsty
man who could not reach a pool of water, which was in a deep
place. He climbed up a tree and tossed in walnuts one by one "in
order that he might hear the sound made by the walnuts falling on
the water, which thrilled him with joy as (though it were) sweet
music" (from the heading preceding the story). The same story
occurs in another place in the Mathnawi: "... the noise of the water
made him drunken as (though it were) wine.... hearing the noise of
the water, which to thirsty men is (melodious) as a rebeck [= viol].
The noise... like the noise of (the trumpet of) Isráfíl: by this (noise)
life has been transferred (restored) to one (that was) dead; Or (it is)
like the noise of thunder in days of spring-- from it (the thunder)
the garden obtains so many (lovely) ornaments" (II: 1194-95,
1199-1201, translated by Nicholson).

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

731 lêk bod maqSûd-ash az bâng-é rabâb
ham-chô mushtâq-ân khayâl-é ân khiTâb

nâla-yé sornâ-wo tahdîd-é dohol
chêz-akê mân-ad ba-d-ân nâqûr-é kul

pas Hakîm-ân gofta-and în laHn-hâ
az dawâr-é charkh be-g'reft-êm mâ

bâng-é gardesh-hây-é charkh-ast în ke khalq
mê-sarây-and-ash ba-Tunbûr-o ba-Halq

735 mû'min-ân gôy-and k-âSâr-é behesht
naghz gardânîd har âwâz-é zesht

mâ hama ajzây-é âdam bûda-êm
dar behesht ân laHn-hâ be-sh'nûda-êm

gar-che bar mâ rêkht âb-o gel shakê
yâd-emân âmad az ân-hâ chêz-akê

lêk chûn âmêkht bâ khâk-é kurab
kay deh-and în zêr-o în bam ân Tarab?

âb chûn âmêkht bâ bawl-o komêz
gasht ze-âmêz-esh mazâj-ash talkh-o têz

740 chêz-akê az âb hast-ash dar jasad
bawl gîr-ash, âteshê-râ mê-kosh-ad

gar najes shod âb, în Tab`-ash be-mând
k-âtesh-é gham-râ ba-Tab`-é khwad neshând

pas ghiZây-é `âshiq-ân âmad samâ`
ke dar-ô bâsh-ad khayâl-é ijtimâ`

quwwatê gîr-ad khayâlât-ê Zamîr
balke Sûrat gard-ad az bâng-o Safîr

744 âtesh-é `ishq az nawâ-hâ gasht têz
ân-chon-ân ke âtash-é ân jawz-rêz

(mathnawi meter: XoXX XoXX XoX)

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

 
Gardens Within the Heart

Mathnawi IV: 1358-1372

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

The story of the sufi who was meditating in the midst of a
garden, (with his) head upon a knee. His friends said,1 "Raise
(your) head up and delight in looking at the garden! (Smell) the
sweet herbs, (hear) the birds, and (enjoy) 'the signs of the
Mercy of God' Most High!"

1358 A sufi (was sitting) in a garden for the sake of (receiving
spiritual) joy;2 he had placed (his) face upon a knee in the sufi
manner.3

Then he went down deeply into himself. (However), an intrusive
meddler became disgusted by his appearance of being asleep.

1360 (So he said), "For what (reason) are you sleeping? Just look
at the vines! Notice these trees, the green plants, and the signs [of
God]!

"Hear the command of God, who said, 'Look!'4 Turn (your) face
toward the signs of Mercy."

(The sufi) replied, "His signs are in the heart, O man of
changeable desires. That (which is) external is nothing more (than)
the sign of the signs."

The (real) gardens and meadows (are) within the soul's original
nature. (And) its reflection on the outside, is like (the reflection) in
a flowing stream:

It is (only) the apparition of the garden in the water, which
undulates due to the subtle (movements) of the water.

1365 The (real) gardens and fruits are within the heart, (and only)
the reflection of their graceful beauty is upon the material world.5

If it were not for the reflection of that joyous Cypress,6 then God
would not have called it a place of deception.7

This deception is that-- in other words, this apparition (which)
exists by means of the reflection of the hearts and spirits of (holy)
men.8

(And) all the deceived ones have come to (view) this reflection in
the belief that this is the place of Paradise.

They are (actually) running away from the origins of the gardens,
(and) are acting with foolish amusement over an illusion.

1370 (But) when their dream of forgetfulness comes to an end,9
they see correctly, yet what advantage is that seeing (to them
then)?

Then lamentation and sighs occur in the graveyard. (And) because
of this mistake (of theirs), (they groan) "Oh, what regret!"10 until
the Resurrection.

1372 Oh (how) happy (is) the one who died before death11--
meaning, that he got scent of the origin of this "vineyard!"12

--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)
© Ibrahim Gamard (translation, footnotes, & transliteration)
First published on "Sunlight" (yahoogroups.com), 6/29/00

Notes on the text, with line number:

1. (Heading) His friends said: "This apologue resembles a story of
Rábi`ah: 'One day in spring she entered the house and bowed her
head (in meditation). The serving-woman said, 'O mistress, come
out and behold what God hath made.' Rábi`ah answered, 'Do thou
come in and behold the Maker: shaghalaní mushádatu 'l-Sáni` `an
mutála`ati 'l-mawtihá" [= "The contemplation of the Maker
preoccupies me, so that I do not care to look upon what He has
made."-- trans. by Arberry] (Nicholson, Commentary) Râbi`ah was
a famous woman sufi, who lived during the eighth century, C.E. [=
Common Era].

2. (1358) joy [goshâda]: literally, "opening." Nicholson translated,
"for the sake of (mystical) revelation."

3. (1358) face upon a knee in the sufi manner: refers to the standard
sufi practice of sitting with forehead on a raised knee during
spiritual meditation [murâqiba]. This posture allows both alertness
and relaxation of the body for the purpose of single-minded
concentration. It can include meditating on a verse of the Qur'an,
contemplating the face of one's spiritual master, and guarding the
heart from unworthy thoughts or from thoughts about anything
other than God.

4. (1361) Look!: the first word in a verse of the Qur'an-- "Then look
at the signs of God's Mercy, how He revives the earth after its
death. Truly, that same One will revive the dead (on the Day of
Resurrection), for He has power over all things." (30:50)

5. (1365 the material world: literally, "(body of) water and clay."
Means the beauty of the physical world, as well as the human body
(which God made out of water and clay-- Qur'an 25:54; 38:71).

6. (1366) that joyous Cypress: "The heart of the saint." (Nicholson,
footnote) Nicholson also explained, "The straightness and
symmetry of the cypress correspond to the perfect rectitude
(istiqámat) and equipoise (i`tidál) of the heart in which all realities
are revealed." "Everything good and beautiful derives from these
qualities from the Divine goodness and beauty reflected in the
heart of the Perfect Man." (Commentary)

7. (1366) a place of deception: "And what is the life of this world, but
a pleasant deception [ghurûr]?" (Qur'an 57:20)

8. (1367) of (holy) men: see note above about the heart of the
"Perfect Man"-- the saint who has attained "spiritual completion"
and who reflects the qualities of God.

9. (1370) comes to an end: means at the time of physical death.

10. (1371) Oh, what regret!: from Qur'an 339:56

11. (1372) died before death: refers to the saying of the Prophet
Muhammad, "Die before you die." This means to die to
attachments to the world and to act as if one is in the presence of
God. The sufis interpret this as "mystical death" resulting from
"annihilation" or "passing away" [fanâ] of the transient and
"remaining" [baqâ] in the presence of God, the Eternal.

12. (1372) the origin of this "vineyard": refers to what was said earlier
about how "the origins of the gardens" are "the reflection of the
hearts and spirits of (holy) men."

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

qissa-yé Sûfî ke dar meyân-é golestân sar ba-zânû murâqib
bûd. yâr-ân-ash goft-and sar bar âwar tafarruj kon bar golestân
wa riyâhîn wa morgh-ân wa âSâr-é raHmati 'llâhi ta`âlà

1358 Sûfiyé dar bâgh az bahr-é goshâd
Sûfiyâna rôy bar zânû nehâd

pas forô raft ô ba-khwad andar noghôl
shod malûl az Sûrat-é khwâb-ash faZûl

1360 ke che khosp-î, âkhir andar raz negar
în derakht-ân bîn-o âSâr-o khuZar

amr-é Haq be-sh'naw ke goft-ast unZurû
sôy-é în âSâr-é raHmat âr rû

goft âSâr-ash del-ast ay bû 'l-hawas
ân borûn âSâr-é âSâr-ast-o bas

bâgh-hâ-wo sabza-hâ dar `ayn-é jân
bar borûn `aks-ash chô dar âb-é rawân

ân kheyâl-é bâgh bâsh-ad andar âb
ke kon-ad az luTf-é âb ân iZTirâb

1365 bâgh-hâ-wo mêwa-hâ andar del-ast
`aks-é luTf-é ân bar-în âb-o gel-ast

gar na-bûdy `aks-é ân sarw-é surûr
pas na-khwândy îzad-ash dâru 'l-ghurûr

în ghurûr ân-ast ya`nî în kheyâl
hast az `aks-é del-o jân-é rijâl

jumla maghrûr-ân bar-în `aks âmada
bar gomânê k-în bow-ad jannat-kada

mê-gorêz-and az uSûl-é bâgh-hâ
bar kheyâlê mê-kon-and ân lâgh-hâ

1370 chûn-ke khwâb-é ghaflat ây-ad-shân ba-sar
râst bîn-and-o che sûd-ast ân naZar?

pas ba-gôrestân gherêw oftâd-o âh
tâ qiyâmat z-în ghalaT wâ Hasratâh

1372 ay khunuk ân-râ ke pêsh az marg mord
ya`nî ô az aSl-é în raz bôy bord

(mathnawi meter: XoXX XoXX XoX)

~~~~~~~~~~~~~~~~~~~~~~~~
 
 
The Saint Is A Mirror

Mathnawi IV: 2102-2153

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

The story of "Glory be to me! How great is my rank!"1-- the
saying of Abu Yazid (Bistami), may God sanctify his spirit.
And the criticism of (his) disciples. And the answer to this
(which he gave) to them-- not by way of the tongue's speech
but by way of (direct) seeing.

2102 Bayazid,2 the great dervish,3 came to (his) disciples (and)
said, "Look! I am God!"

That master of the (mystical) branches of knowledge spoke like a
drunkard, (saying), "There is no divinity except me, so worship
me!"4

When that ecstatic state was over with, they said to him at dawn,
"You spoke such (words) as these, and it isn't right!"

2105 (Bayazid) said, "This time, if I am involved (in such talk),
strike at me (with your) knives at that (very) moment.

"(For) God (is) pure and free from (having) a body, but I have a
body. (So) if I speak like this (again), (then) killing me is
necessary."

When that (spiritually) freed man made the command, each
disciple equipped (himself with) a knife.

(Bayazid) became (spiritually) drunk (once) again from that full
(wine) jug,5 (and) those commands of his went (far) from (his)
mind.

A dessert arrived (and) his intellect became a wandering outcast.
The dawn arrived (and) his candle became (overwhelmed) and
helpless.

2110 The intellect is like a governmental official: when the
(mighty) king arrives, the helpless official crawls into a corner.

The intellect is (like) the shadow of God, (and) God (like) the sun.
What power does the shadow have to bear (the Light of) the Sun of
Him?

If a genie6 becomes predominant over a man, human qualities
become missing from the man.

Whatever he says, the genie is speaking (the words). Someone
from this side is speaking by means of someone from that (other)
side.7

If a genie has this (much) influence and control, how (much
greater) is the Creator of that genie!

2115 His "he-ness" has left (and) he has himself become the genie.
The Turk became an Arabic-speaker8 without (being taught by)
Divine inspiration.

(Then), when he returns to himself, he doesn't know a single
word (of Arabic). If a genie has this (kind of) nature and quality,

Then the Lord of a genie and a man can never have any less
(power) than a genie!

If a drunkard9 drinks the blood of a male lion, you'd say, "He
didn't act, (but) the wine did (it)."

And if he perfects (his) speech by (using) the finest gold, you'd
say, "The wine has said those (eloquent) words."

2120 (Since) a (quantity of) wine has this disturbance and
agitation, does the Light of God not have that excellence and
power?--

(So) that it may make you completely empty of "you," (so that)
you may become lowly and He may exalt the words10 (spoken by
your mouth)!

Even though the Qur'an is (spoken) from the lips of the Prophet,
whoever says that God did not speak it, he is a denier.11

When the phoenix bird12 of no-selfness flew (aloft), Bayazid began
(to speak) those (kind of) words (again).

The flash flood of (mystical) bewilderment seized (his) intellect,
(so that) he spoke more forcefully than he had in the beginning.

2125 (He said), "There is nothing in my robe except God,13 (so)
how much (longer) will you search on the earth and upon the
heavens?"

The disciples became completely crazed (and) were thrusting
(their) knives into his holy body.

Each one was tirelessly stabbing his spiritual master, like the
heretics of Gerdakuh.14

Anyone who (tried to) puncture the Master with a knife was, in
the opposite manner, tearing open his own body.

(There) was not a single mark on the body of that master of
(mystical) sciences, yet those disciples (were) wounded and
drowned in a whirlpool of blood.

2130 Any who brought a blow toward the (Master's) throat saw his
own throat cut and died groaning.

And the one who struck a blow into the (Master's) chest, his own
chest was split open and he became forever dead.

But the one who was aware of that master of intimacy,15 (and his)
heart did not give him (permission) to strike a heavy blow,

(His) half-knowledge bound his hand (and) he won (back his) life,
except that he wounded himself.

It became daylight, and (the number of) those disciples was
decreased. (Many) wails (of grief) arose from their homes.16

2135 Thousands of men and women came before him, saying, "O
you, within whose robe this world and the next17 are wrapped!

"If this body of yours were the body of a human,18 it would have
been lost (to you) because of the daggers, like an (ordinary) human
body."

Someone with a self fought against someone without a self, (but)
the one with a self thrust a thorn into his own eye.

O you (who) strike against the selfless ones with (your) sword, be
aware! (For) you will strike that (blow) against your own body.

Because the selfless one is annihilated19 (and) he is safe; he is in (a
state of) permanent safety.20

2140 (For) his form (has) vanished and he has became a mirror.21
In that place, (there is) nothing besides the image of another face.

If you spit (at it),22 you do (that) toward your own face, and if you
beat against the mirror, you beat against yourself.

And if you see an ugly face (there), you are also that.23 And if you
see (the image of) Jesus or Mary,24 you are (that).

(The spiritual master) is not this or that; he is simple.25 He has put
your own image in front of you.

When (this) speech reached this place, it shut (its) lips. (And)
when the pen reached this place, it shattered against itself.26

2145 Close (your) lips.27 Even though eloquence has given (you)
help, don't breathe (a word). And God is the best knower of the
right path.

You are on the edge of the roof,28 O you (who are) continually
drunk!29 Either sit down or come below.30 And (may) the peace (of
God be upon you)!

Any time that you become joyful,31 know (that) that moment of
(spiritual) happiness (is like being on) the edge of the roof.

Be on guard at the moment of joy;32 hide it like a treasure (and)
don't reveal (it),

So that misfortune may not reach (your state) of loving intimacy.
(So) go very timidly into that hidden place of [possible] ambush.

2150 The soul's dread of the disappearance (of happiness) during
the time of joy is the (sign of) moving away from the invisible
edge of the roof.

If you don't see the secret edge of the roof, (your) spirit sees (it)
since it is shaking (with fear).

Every sudden punishment which has occurred has been on the
edge of the turret of joy.33

2153 There is no falling (down) except (from) the edge of the roof.
(Be) warned by (what happened to) the people of Noah and the
people of Lot.

--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)
© Ibrahim Gamard (translation, footnotes, & transliteration)
First published on "Sunlight" (yahoogroups.com), 6/15/00

Notes on the text, with line number:

1. (Heading) my rank: A famous, and very controversial, ecstatic
saying attributed to the famous sufi master, Abu Yazid al-Bistami,
who died in 875. It was considered blasphemous, but defended by
the sufis as something said in an uncontrollable state of spiritual
ecstasy, spoken by God through him-- not said by him, since God
had annihilated his selfhood during that moment.

2. (2102) Bayazid: another form of the name of Abu Yazid-- Bayazid
al-Bistami.

3. (2102) dervish: literally, "faqeer," which is a sufi technical term
meaning someone on the path of "spiritual poverty" [faqr]. This is
related to the sufi interpretation of the Qur'anic verse: "O man, you
are poor (fuqarâ) in relation to God, and God is the Rich, the
Praiseworthy" (35:15). These terms were later translated into
Persian as "a poor one" [darwísh] and "poverty" [darwêshî].

4. (2103) so worship me: a verse of the Qur'an (with an extra syllable
added for the meter): "There is no divinity except Me, so worship
Me (only)!" (21:25). Nicholson added: "[Abú Nasr] Sarráj refers to
this text in support of his plea that when Báyazíd said 'subhání' [=
Glory be to me] he was only quoting and reciting God's description
of Himself." (Nicholson, Commentary)

5. (2108) (wine) jug: refers to "spiritual wine," which produces
spiritual "drunkenness" or spiritual/mystical states of
consciousness, including ecstasy.

6. (2112) genie: literally, "fairy" [parî]. This Persian word was
incorrectly adopted to translate the Arabic word "jinn." A class of
invisible creatures, which are parallel in some way to humanity,
but are usually invisible. In Arabic, someone "possessed by a jinn"
is called "majnûn"-- meaning "crazy" or speaking strange words
which the possessing jinn is saying. Nicholson referred here to the
"analogy drawn here between an ecstatic saint and a man or
woman possessed by a Jinní..." (Commentary)

7. (2113) that (other) side: means the invisible side of existence,
where genies and supernatural beings live.

8. (2115) an Arabic-speaker: "The Jinní, of course, speaks his own
language, i.e. Arabic." (Nicholson, Commentary) It is the genie
who speaks his own language (of Arabic) through the possessed
man. This is in contrast to the story of a miraculous transformation
of an illiterate Kurd, who said a prayer which was granted, so that
the next morning he was able to discourse eloquently on the Qur'an
in Arabic, saying, "In the evening I was a Kurd, and in the morning
I was an Arab"-- quoted in Mathnawi, Preface to Book I].

9. (2118) a drunkard [shîr-gîr]: literally, "milk-seizer." An idiom
meaning a wine-drinker. This is a word play on "lion-capturer"
[shér-gîr].

10. (2121) He may exalt the words: "i.e. when the saint is 'naughted'
(fání), God causes the eternal 'kalám Alláh' [= Word of God] to
manifest itself and become articulate on his tongue." (Nicholson,
Commentary)

11. (2122) a denier [kâfir]: this word is often mistranslated as "infidel."
Here it means someone who rejects, denies, and disbelieves that
God is able to send Revelation to mankind in human language
through His chosen prophets (such as Abraham, Moses, Jesus, and
Muhammad).

12. (2123) the phoenix-bird [homây]: a miraculous bird, which flies
constantly, never needing to touch the ground.

13. (2125) nothing in my robe except God: "The saying 'laysa fí
'l-jubbati (or 'fí jubbatí') siwá 'lláh' is also attributed to Abú Sa'íd
ibn Abí 'l-Khayr..." (Nicholson, Commentary)

14. (2127) the heretics of Gerdakuh: refers to the "extreme Shi'ite"
Ismaili sect, who were at one time called the "Assassins."
According to legends about them, they were so brainwashed by
drugs and extremist religious doctrine, that they were convinced of
going immediately to Paradise if they carried out terrorist acts
ordered by their spiritual chief. They were said to prefer to die
after assassinating their assigned object (usually a high ranking
government official), and that they viewed it as a disgrace to return
alive. Nicholson states that the Assassins referred to here were
from a fortress "near Dámaghán in the Qúmis province..."
(Commentary)

15. (2132) master of (spiritual) intimacy [qirân]: This word means
"conjunction," and therefore intimacy as well as an astrological
conjunction of fortunate planets. Nicholson translated, "(spiritual)
emperor of high-fortune."

16. (2134) from their homes: meaning from the families of the
deceased disciples.

17. (2135) this world and the next: literally, "the two worlds." Means
this life and the Hereafter.

18. (2136) the body of a human: Nicholson stated, "This may be an
allusion to the saint's 'immaterial body' (jism latíf)." (Commentary)
He then refers to Rumi's heading just prior to Book III: 1610,
which he translated: "Explaining that the body is as a garment to
the spirit, and that this (bodily) hand is the sleeve of the spirit's
hand, and that this (bodily) foot is the shoe of the spirit's foot."

19. (2139) annihilated [faniy]: means passed away from self (and thus
continual ego-centered preoccupation) in God. This is a technical
sufi term related to the better known word "fanâ."

20. (2139) safety: means safe from returning again to the state of
forgetfulness of God and egoistic "self-worship."

21. (2140) a mirror: "The Perfect Man is the mirror of Truth, in which
the real forms of all things are reflected, good as good and evil as
evil." (Nicholson, Commentary)

22. (2141) spit (at it): "I.e. 'if you hate the saints, it is only because
they bring before you the image of your hateful self'." (Nicholson,
Commentary)

23. (2142) And if you see an ugly face (there), you are also that: "In
this passage (if I have rightly understood its meaning) Rúmí,
speaking as a murshid [= spiritual master/guide], warns all
concerned that states of rapture and ecstasy are precarious and
must be jealously guarded from the vulgar." (Nicholson,
Commentary)

24. (2142) Jesus or Mary: means, "If you are a man of purity, you will
see the image of a face similar to that of Jesus; if you are a woman
of purity, a face similar to that of Mary, the mother of Jesus."

25. (2143) simple: Nicholson translated, "he is simple (pure and free
from attributes of self)".

26. (2144) it shattered against itself: This line is similar to Rumi's
famous line near the beginning of the Mathnawi: "When the pen
was hurrying to write (an explanation of Love), it shattered against
itself when it reached Love (directly)." (I:114)

27. (2145) Close (your) lips: Nicholson translated this as if Rumi were
speaking to himself: "Close thy lips (O my soul)..."

28. (2146) the edge of the roof: "In this passage (if I have rightly
understood its meaning) Rúmí, speaking as a murshid [= a
spiritual guide], warns all concerned that states of rapture and
ecstasy are precarious and must be jealously guarded from the
vulgar." (Nicholson, Commentary)

29. (2146) O you (who are) continually drunk: Nicholson translated,
"O you who are drunken with the wine (of love)..."

30. (2146) or come below: "The 'intoxicated' mystic who has not yet
reached perfection stands in great peril: either let him subside into
absolute quiet and passivity or else return to self-consciousness
and sober reason, lest he offend and alienate his beloved by
disclosing the mystery of 'union' (sirru 'l-rubúbiyyah)." (Nicholson,
Commentary)

31. (2147) you become joyful: Nicholson translated, "Every moment
when you enjoy (union with the Beloved)..."

32. (2148) Be on guard at the moment of joy: Nicholson translated,
"Be trembling for (fear of losing) the delightful moment..."

33. (2152) the turret of joy: an idiom meaning the height of happiness.
A turret is a niched defensive tower upon a wall. The meaning here
is that an unexpected fall into misfortune often happens after a
peak experience of happiness, because of having a wrong attitude.
"Possession of spiritual joy depends on the dread of losing it
through any act of irreverence or disobedience. Fear of God
ensures felicity both in this world and hereafter. The peoples of
Noah and Lot were destroyed at the moment when they spurned
the Divine gift that was in their grasp." (Nicholson, Commentary)

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

qiSSa-yé subHân-î mâ a`Zama sha'n-î goftan-é Abû Yazîd--
qaddasu 'llâhu sirr-hu-- wa i`tirâZ-é murîd-ân wa jawâb-é în
mar îshân-râ na ba-Tarîq-é goft-é zabân balke az râh-é `ayân

2102 bâ murîd-ân ân faqîr-é muHtasham
bâyazîd âmad ke nak yazdân man-am

goft mastâna `ayân ân Zû funûn
lâ ilâha ill' anâ hâ f-a`budûn

chûn goZasht ân Hâl goft-and-ash SabâH
tô chon-în goft-î-wo în na-b'w-ad SalâH

2105 goft în bâr ar kon-am man mashgala
kârd-hâ bar man zanîd ân dam hala

Haq munazzah az tan-o man bâ-tan-am
chûn chon-în gôy-am, be-bâyad koshtan-am

chûn waSiyyat kard ân âzâd-mard
har murîdê kârdê âmâda kard

mast gasht ô bâz az ân saghrâq-é zaft
ân waSiyyat-hâ-sh az khâtir be-raft

nuql âmad, `aql-é ô âwâra shod
SubH âmad, sham`-é ô bê-châra shod

2110 `aql chûn shaHna-ast, chûn sulTân rasîd
shaHna-yé bê-châra dar konjê khazîd

`aql sâya-yé Haq bow-ad, Haqq âftâb
sâya-râ bâ âftâb-é ô che tâb?

chûn parî ghâlib shaw-ad bar âdamê
gom shaw-ad az mard waSf-é mardomî

har-che gôy-ad ân parî gofta bow-ad
z-în sarê, z-ân, ân sarê gofta bow-ad

chûn parî-râ în dam-o qânûn bow-ad
kerdegâr-é ân parî khwad chûn bow-ad?

2115 ô-yé ô rafta, parî khwad ô shoda
tork-é bê-ilhâm tâzî-gô shoda

chûn ba-khwad ây-ad na-dân-ad yak lughat
chûn parî-râ hast în Zât-o Sifat

pas khodâwand-é parîy-ô âdamê
az parî kay bâsh-ad-ash âkhir kamê?

shîr-gîr ar khûn-é narra-shêr khward
tô be-gôy-î ô na-kard, ân bâda kard

w-ar sokhon pardâz-ad az zarr-é kahon
tô be-gôy-î bâda goft-ast ân sokhon

2120 bâdayê-râ mê-bow-ad în sharr-o shûr
nûr-é Haq-râ nêst ân farhang-o zûr?

ke to-râ az tô ba-kul khâlî kon-ad
tô shaw-î past, ô sokhon `âlî kon-ad?

gar-che qur'ân az lab-é payghâmbar-ast
har ke goy-ad Haq na-goft ô kâfir-ast

chûn homây-é bê-khwadî parwâz
kard ân sokhon-râ bâyazîd âghâz kard

`aql-râ sayl-é taHayyur dar robûd
z-ân qawî-tar goft k-awwal gofta bûd

2125 nêst andar jubba-am illâ khodâ
chand joy-î bar zamîn-o bar samâ?

ân murîd-ân jumla dêwâna shod-and
kârd-hâ dar jism-é pâk-ash mê-zad-and

har yakê chûn mulHid-ân-é gerda-kûh
kârd mê-zad pîr-é khwad-râ bê-setûh

har ke andar shaykh têghê mê-khalîd
bâz-gôna az tan-é khwad mê-darîd

yak aSar na bar tan-é ân Zû funûn
w-ân murîd-ân khasta-wo gharq-âb-é khûn

2130 har ke ô sôy-é golô-y-ash zakhm bord
Halq-é khwad bo-brîda dîd-o zâr mord

w-ân-ke ô-râ zakhm andar sîna zad
sîna-ash be-sh'kâft-o shod morda-yé abad

w-ân-ke âgah bûd az ân SâHib-qirân
del na-dâd-ash ke zan-ad zakhm-é gerân

nêm-dânesh dast-é ô-râ basta kard
jân bo-bord illâ ke khwad-râ khasta kard

rôz gasht-o ân murîd-ân kâsta
nawHa-hâ az khâna-shân bar khâsta

2135 pêsh-é ô âmad hazâr-ân mard-o zan
k-ay dô `âlam darj-é dar yak pîrahan

în tan-é tô gar tan-é mardom bod-y
chûn tan-é mardom ze-khanjar gom shod-y?

bâ-khwadê bâ bê-khwadê dô-châr zad
bâ-khwad andar dîda-yé khwad khâr zad

ay zada bar bê-khwad-ân tô Zû 'l-faqâr
bar tan-é khwad mê-zan-î ân, hôsh dâr

z-ân-ke bê-khwad fâniy-ast-o âmin-ast
tâ abad dar âminî ô sâkin-ast

2140 naqsh-é ô fânîy-wo ô shod âyena
ghayr-é naqsh-é rôy-é ghayr ân-jâyê na

gar kon-î tof, sôy-é rôy-é khwad kon-î
w-ar zan-î bar âyena, bar khwad zan-î

w-ar be-bîn-î rôy-é zesht, ân ham tow-î
w-ar be-bîn-î `îsà-wo maryam tow-î

ô na în-ast-o na ân, ô sâda-ast
naqsh-é tô dar pêsh-é tô be-n'hâda-ast

chûn rasîd în-jâ sokhon lab dar bo-bast
chûn rasîd în-jâ qalam dar-ham shekast

2145 lab bo-band ar che faSâHat dast dâd
dam ma-zan, wa 'llâhu a`lam bi-r-rashâd

bar kanâr-é bâm-î, ay mast-é mudâm
past be-n'shîn, yâ ferôd â wa 's-salâm

har zamânê ke shod-î tô kâm-rân
ân dam-é khwosh-râ kanâr-é bâm dân

bar zamân-é khwosh herâsân bâsh tô
ham-chô ganj-ash khufya kon na fâsh tô

tâ na-y-ây-ad bar walâ nâgah balâ
tars tarsân raw dar ân makman halâ

2150 tars-é jân dar waqt-é shâdî az zawâl
z-ân kanâr-é bâm-é ghayb-ast irtiHâl

gar na-mê-bîn-î kanâr-é bâm-é râz
rûH mê-bîn-ad ke hast-ash ihtizâz

har nakâlê nâgahân k-ân âmad-ast
bar kanâr-é kongora-yé shâdî bod-ast

2153 joz kanâr-é bâm khwad na-b'w-ad saqûT
i`tibâr az qawm-é nûH-o qawm-é lûT

(mathnawi meter: XoXX XoXX XoX)

~~~~~~~~~~~~~~~~~~~~~~~~
 The Mirror of the Heart

Mathnawi IV: 2460-2486

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

2460 If you are watchful and awake, you may see the
response1 to your actions (in) every moment.

(For) if you are observant and take hold of the rope,2 you won't
need the Resurrection to come [in order to see where the end is].

The one who knows for certain (the meaning of) a hidden sign has
no need to be told openly (about it).

These misfortunes are coming to you from (your own) stupidity,
since you have not understood the subtle significance and
indications.

When (your) heart has become black and dark from wrongdoing,
understand (that) one should not become impudent and stubborn
here.

2465 For otherwise, that darkness itself will become an arrow,
(and) the punishment for (your) stubbornness will reach you.

And if the arrow doesn't come, it is from (Divine) Mercy-- it is not
because of (His) not seeing (your) corruption.

Take care (and) be watchful, if you need an (aware) heart,3 since
something is born to you as the result of every action.

And if you have more determination than this, the work may go
(even) higher than (the stage of) observation.4

Then, even if you are dark in appearance, like iron, make
(yourself) polished, polished, polished!5

2470 So that your heart may become a mirror full of images, (and
so that) within it (there may be) an attractive silver-breasted6
beauty (in) every part.

Even though the iron is dark and without (any) light, polishing
cleaned the darkness from it.

The iron experienced the polishing and (how its) face was made
lovely,7 so that images could be seen in it.

If (your) earthy body is unrefined and dark, polish it, since it is
receptive to polishing,

So that the forms of hidden (things)8 may appear in it, (and so
that) the reflections of the virgins of Paradise9 and the angels may
leap into it.

2475 God has given you the polishing (quality) of the intellect for
that (purpose), (so) that the pages of the heart10 may become
shining by (means of) it.

You put the polisher [of the intellect] in chains, O neglecter of
prayer,11 and you have set free the two hands of craving and desire
(instead).

(But) if (your) desires become placed in chains, the hands of the
polisher will become loosened and freed.

(If) a piece of iron were to be a mirror for hidden things, all the
forms [in existence] would be let loose in it.

(But) you have made (your heart) dark (and) have given rust to
(your) disposition. This is (the meaning of the verse), "They strive
to spread corruption on earth."12

2480 You have done such as this up to the present time; now, don't
do it (any more). You have made the water dark; don't increase (it).

Don't stir (it) up, so that the water may become clear-- and (so
that) you may see the moon and the stars circling13 within it!

Because mankind is like the water of the stream: you can't see its
bottom if it becomes dark (and muddy).

The bottom of the stream is full of jewels and pearls. Be careful
(and) don't darken it, for it is (naturally) pure and free.

The souls of mankind are like the air: if it becomes mixed with
dust, it becomes a (dark) veil for the sky,

2485 (And) it becomes an obstacle to seeing the sun; (but) if its
dust goes (away), it becomes clear and pure.

2486 In spite of (your state of) complete darkness, God is showing
you visions,14 so that you may travel on the road of salvation.

--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)
© Ibrahim Gamard (translation, footnotes, & transliteration)
First published on "Sunlight" (yahoogroups.com), 10/28/99

Notes on the text, with line number:

1. (2460) the response: may also be translated, "the answer," "the
reply." It means the response of Divine Justice.

2. (2461) take hold of the rope: so that you can see where the rope
leads to-- meaning that you can see the recompense of your actions
before the Day of Judgment occurs.

3. (2467) if you need an (aware) heart: Nicholson later corrected his
translation to: "if you have need of the (understanding) heart"
(from, "if thou wouldst have a (pure) heart"). Nicholson also
explained: "This is gained by means of muráqabah [= watchful
observation], i.e. knowing that God oversees us and keeping Him
constantly before our eyes." (Commentary)

4. (2468) observation: "I.e. 'if thou aspire to mystical contemplation
of God (musháhadah), an experience reserved for adepts.'"
(Nicholson, Commentary)

5. (2469) polished: a reference to the Traditional saying of the
Prophet Muhammad, "saqqálatu 'l-qulúb dhikru 'lláhi" (quoted in
Nicholson, Commentary)-- "There is a polish for everything, and
the polish for the heart is the remembrance of God."

6. (2470) silver-breasted: an idiom meaning a beautiful and pure
young woman. Here it symbolizes beautiful and pure spiritual
qualities within the heart and soul.

7. (2472) (its) face was made lovely: "Fa [= the Turkish commentator
Anqaravi] takes sayqalí in the sense of saqqâl and translates the
first hemistich of v. 2472: 'the polisher saw the iron and beautified
its surface.'" (Nicholson, Commentary)

8. (2474) hidden (things): means dimensions of reality nor ordinarily
perceived by human beings, such as advanced ideas and wisdom,
and things from the realm of supernatural beings (such as genies
and angels), as well as other kinds of heavenly realities.

9. (2474) virgins of Paradise: the "hourees," or beautiful pure
maidens promised to faithful believers as a reward in Paradise
(Qur'an, 44:54; 52: 20), and which symbolize Heavenly bliss.

10. (2475) pages of the heart: Nicholson translated, "the leaf (the
surface) of the heart." This word means a leaf of a tree, of paper, of
a book or scroll, as well as a sheet of metal. In other words, the
image here is of a thin outer layer of the heart which shines when
polished.

11. (2476) neglecter of prayer: literally, "lacking, without, destitute of,
the ritual prayer." Means someone who fails or neglects to do the
required five daily Islamic prayers. And here, it means someone
who fails to seek strength from God (by surrendering to His Will,
symbolized by prostrating one's forehead to the ground) in order to
control worldly desires and, instead, gives strength to cravings and
desires (by surrendering to them instead).

12. (2479) corruption on earth: from Qur'an 5:36.

13. (2481) circling: this word [Tawâf] is usually used to mean the
ritual circumambulations around the Ka'ba in Mecca. So it refers to
how the whole creation worship God (a theme in the Qur'an).

14. (2486) visions: this word (literally, "occurrences, events;
misfortunes, calamaties") is a technical sufi word for spiritual
experiences, and has to mean "visions" here because of its use in
the story immediately following. It may also related to
"indications" in the earlier verses.

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

2460 gar murâqib bâsh-î-wo bêdâr tô
bîn-î har dam pâsokh-é kardâr tô

chûn murâqib bâsh-î-wo gîr-î rasan
Hâjat-at n-ây-ad qiyâmat âmadan

ân-ke ramzê-râ be-dân-ad ô SaHîH
Hâjat-ash n-ây-ad ke gôyand-ash SarîH

în balâ az kûdanî ây-ad to-râ
ke na-kard-î fahm nukta-wo ramz-hâ

az badî chûn del seyâh-o têra shod
fahm kon, în-jâ na-shây-ad khêra shod

2465 w-ar-na khwad tîrê shaw-ad ân têragî
dar ras-ad dar tô jazây-é khêragî

w-ar na-y-ây-ad tîr az bakhshâyesh-ast
na pay-é nâ-dîdan-é âlâyesh-ast

hîn murâqib bâsh gar del bây-ad-at
k-az pay-é har fa`l chêzê zâyad-at

w-ar az-în afzûn to-râ himmat bow-ad
az murâqib kâr bâlâ-tar raw-ad

pas chô âhan gar che têra-haykal-î
Sayqalî kon, Sayqalî kon, Sayqalî

2470 tâ del-at âyîna gard-ad por Suwar
andar-ô har sô malîHê sîmbar

âhan ar-che têra-wo bê-nûr bûd
Sayqalî ân têragî az way zedûd

Sayqalî dîd âhan-o khôsh kard rô
tâ ke Sûrat-hâ tawân dîd andar-ô

gar tan-é khâkî ghalîZ-o têra-ast
Sayqal-ash kon, z-ân-ke sayqal-gîra-ast

tâ dar-ô ashkâl-é ghaybî rô deh-ad
`aks-é Hûrî-wo malak dar way jahad

2475 Sayqal-é `aql-at ba-d-ân dâd-ast Haq
ke ba-d-ô rôshan shaw-ad del-râ waraq

Sayqalî-râ basta-î ay bê-namâz
w-ân hawâ-râ karda-î dô dast bâz

gar hawâ-râ band be-nehâda shaw-ad
Sayqalî-râ dast be-goshâda shaw-ad

âhanê k-âyîna-yé ghaybî bod-y
jomla Sûrat-hâ dar-ô mursal shod-y

têra kard-î, zang dâd-î dar nehâd
în bow-ad yas`awna fî 'l-arZi 'l-fasâd

2480 tâ konûn kard-î chon-în, aknûn ma-kon
têra kard-î âb-râ, afzûn ma-kon

bar ma-shûrân tâ shaw-ad în âb Sâf
w-andar-ô bîn mâh-o akhtar dar Tawâf

z-ân-ke mardom hast ham-chûn âb-é jô
chûn shaw-ad têra, na-bîn-î qa`r-é ô

qa`r-é jô por gawhar-ast-o por ze-dur
hîn ma-kon têra ke hast ô, Sâf-é Hur

jân-é mardom hast mânand-é hawâ
chûn ba-gard âmêkht, shod parda-yé samâ

2485 mâni` ây-ad ô ze-dîd-é âftâb
chûn-ke gard-ash raft, shod Sâfî-wo nâb

2486 bâ kamâl-é têragî Haq wâq`i-ât
mê-namûd-at tâ raw-î râh-é najât

(mathnawi meter: XoXX XoXX XoX)

~~~~~~~~~~~~~~~~~~~~~~~~
The Painted Lion on the Flag

Mathnawi IV: 3051-3058

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

3051 The playful movements of the (painted) lion on the flag1 are
an informer of (the existence of) hidden winds.

(For) if there weren't the movements of those winds, the lifeless
lion would never jump into the air.

(And) because of that, you may know if the breeze is the east wind
or the west wind; this (movement) is the declaration of that hidden
(movement).

The (human) body resembles the lion on the flag: thoughts make it
move, moment by moment.

3055 The thought which comes from the east is (gentle like) the
east wind,2 and the one which (is) from the west is (harsh like) the
plague-filled west wind.

The "east" of this wind of your thought is different,3 (and) the
"west" of this wind of your thought is from that (other) side.

The moon is inanimate and (so) is its place of sunrise, (but) the
heart's sunrise is the Soul of the soul of the soul.4

3058 The daytime sun is (merely) the shell and reflection of the
rising of a [Universal] sun5 which illuminates the inward
[dimension].

--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)
© Ibrahim Gamard (translation, footnotes, & transliteration)
First published on "Sunlight" (yahoogroups.com), 8/19/99

Notes on the text, with line number:

1. (3051) lion on the flag: this passage is very similar to that in Book
I: 603-605: "We (are) all lions, but lions (painted) on a flag; their
charge (forward) is (only) because of the wind, moment by
moment. (And) their charge (forward) is visible, but the wind isn't
visible. May that which is invisible never be lost (to us)! Our wind
(which moves us) and our existence is (part) of Your gift; our
being is entirely from Your bringing (us) into being."

2. (3055) the east wind: "The 'east-wind' is fikr-i rúhání [spiritual
thoughts], the 'west-wind' fikr-i nafsání [ego-driven thoughts].

3. (3056) is different: "i.e. different from the physical east."
(Nicholson, footnote)

4. (3057) the Soul of the soul of the soul: "The Universal Spirit which
reveals itself in all its glory to the heart of the Perfect Man."
(Nicholson, Commentary)

5. (3058) a [Universal] sun: Nicholson makes a reference to Book I,
119: "But there is nothing in the world (so) extraordinary as the
sun, (yet) the spiritual sun (is) everlasting, for it has no yesterday."
Also to I, 1127: "Again, the light of the light of the heart is the
Light of God, which is pure and distinct from the light of the
intellect and the senses."

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

3051 hast bâzî-hây-é ân shêr-é `alam
mukhbirê az bâd-hây-é muktatam

gar na-bûdy junbesh-é ân bâd-hâ
shêr-é morda kay be-jasty dar hawâ?

z-ân shenâsî bâd-râ gar ân Sabâ-st
yâ dabûr-ast în bayân-é ân khafâ-st

în badan mânand-é ân shêr-é `alam
fikr mê-jonbân-ad ô-râ dam ba-dam

3055 fikr k-ân az mashriq ây-ad ân Sabâ-st
w-ân-ke az maghrib dabûr-é bâ-wabâ-st

mashriq-é în bâd-é fikr-at dêgar-ast
maghrib-é în bâd-é fikr-at z-ân sar-ast

mah jumâd-ast-o bow-ad sharq-ash jumâd
jân-é jân-é jân bow-ad sharq-é fû'âd

3058 sharq-é khworshêdê ke shod bâTin for–z
qishr-o `aks-é ân bow-ad khorshêd-é rôz

(mathnawi meter: XoXX XoXX XoX)

~~~~~~~~~~~~~~~~~~~~~~~~
Where Do You Really Live?

Mathnawi IV: 3628-3636

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

3628 A man who is (living for) years in a certain city (finds that)
the moment when (his) eyes go into a [kind of] sleep,1

He sees a different city full of good and evil, (and the recollection
of) his own city never comes (back) to his memory

3630 So that he thinks [correctly], "I have been (a resident) of that
place [all my life], (so) this new city is not my own, and I am a
captive in this place."

No, he "knows" [differently] like this: that he has always been in
this "same" city (as his) origin and habitual (life).

How (is it) surprising if the (recollections of) the spirit (about) its
dwellings, which were its residence and birth place before,

Do not come (back) to (its) memory? For this world, like a dream,
is covering over [those recollections] as the clouds (cover over) the
stars.

Especially (since the spirit) has tread upon (so many) cities such
as these2 (before so that) the dust has not been swept from its
understanding.

3635 (And) it hasn't made fervent efforts so that (its) heart might
become pure and see past situations,

3636 (So that) its heart might stick out (its) head from the hole of
the mystery (and) see the beginning and the end with open eyes.

--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)
© Ibrahim Gamard (translation, footnotes, & transliteration)
First published on "Sunlight" (yahoogroups.com), 9/2/99

Notes on the text, with line number:

1. (3628) sleep: "The nafs [= ego], though it may repent by fits and
starts, soon falls back into its habitual unconsciousness of God
(khwáb-i ghaflat) [= sleep of negligence, forgetfulness]. This leads
up to a passage-- one of the finest in the Mathnawí-- which recalls
the familiar lines: 'Our birth is but a sleep and a forgetting;/ The
Soul that rises with us, our life's Star,/ Hath had elsewhere its
setting/ And cometh from afar.' So long as Man is unaware of the
world of Reality whence he came, his state resembles that of a
dreamer, who cannot possibly escape from the illusion that his
dream-world is permanent and real." (Nicholson, Commentary)

2. (3634) cities such as these: "The 'cities' are the planes of being or
phases of experience through which the soul must pass in its
journeys from and to God before it can attain to gnosis."
(Nicholson, Commentary) These past "cities" are not to be
understood as referring to reincarnation. Nicholson points out
(regarding the following lines, IV: 3637-3655 ["First he came into
the clime of inorganic things and... he passed into the vegetable
state....And... he passed... into the animal state.... Again, the
Creator, whom thou knowest, was leading him (Man) from the
animal (state) towards humanity.... He hath no remembrance of his
former intelligences (souls); from this (human) intelligence also
there is a migration to be made by him...."]: "As it happens, the
question whether Rúmí believes in transmigration of souls
(tanásukh) is answered shortly and conclusively by the poet
himself (V 2594): "andar-ín ummat na-bud maskh-i badan, lík
maskh-i dil buvad ay dhú 'l-fiTan" ["In this community there has
never been metamorphosis of the body, but there is metamorphosis
of the spirit, O man endowed with perception"]. Here he lines up
not only with orthodox Moslems but with philosophers like
Avicenna, and all reputable Súfís."
(Nicholson, Commentary)

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

3628 sâl-hâ mardê ke dar shahrê bow-ad
yak zamân ke chashm dar khwâbê raw-ad

shahr-é dêgar bîn-ad ô por nêk-o bad
hêch dar yâd-ash na-y-ây-ad shahr-é khwad

3630 ke man ân jâ bûda-am, în shahr-é naw
nêst ân-é man, dar-în-jâ-am geraw

bal chon-ân dân-ad ke khwad paywasta ô
ham dar-în shahr-ash bod-ast ibdâ`-wo khô

che `ajab gar rûH mawaTin-hây--é khwêsh
ke bod-ast-ash maskan-o mîlâd pêsh

mê-na-yâr-ad yâd k-în dunyâ chô khwâb
mê forô pôsh-ad chô akhtar-râ saHâb

khâSa chand-în shahr-hâ-râ kôfta
gard-hâ az dark-é ô nâ-rôfta

3635 ijtihâd-é garm nâ-karda, ke tâ
del shaw-ad Sâf-o be-bîn-ad mâ-jarâ

3636 sar berûn âr-ad del-ash az buksh-é râz
awwal-o âkhir be-bîn-ad chashm-bâz

(mathnawi meter: XoXX XoXX XoX)

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