| Rumi's Discourse on Love |
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| Imagination is limited for His Conception (8)
Not befitting for similitude in correction Shams (sun) of Tabriz is an illuminated soul, (9) A sun himself, for sure, the beam of Whole (God)! Looking at face of Shams-ud-Din the bright The sun of fourth heaven bowed its head tight His name has invited my respect my delight I may take the liberty to praise; it�s my right My Soul being alert in its firmament Smelling the perfume of Yusuf�s garment For the sake of friendship, that years endure Kind and sweet states of ascetic I may explore Listening to it earth and heaven may rejoice, Reason the spirit of soul become all eyes �Thou art far from me, my friend�, I complain I�m but a sick man who�s away from physician, Importune me not, for I am the annihilated; (10) Unable to cognize, there are raptures inflated. The intoxicated declares what may (11) Magnified or exaggerated is thus astray, Whatever he says, indecent and distraught Reckon it not, neither give it a thought. (12) Me not in my nerves, how can I utter a word In praise of 'Friend' like Him I none behold Verily my singing praises is �naught� in conception It reasons �I am� and that is false, a deception (13) May I detail the bleeding heart, the separation? Nay, put off this matter till another session. It said, "Feed me, I am the hungry one,� (14) Time is a sharp sword; it spares none (15) |
| Masanavi; Book 1; Lines: |
| Translation & Commentary by Seema Arif |
| (8) Again the concept of Tawhid is firmly established; God is One and omnipotent. We can think of hundred similitude of sun, which itself is a created being; though nobody has seen an illuminating body like sun (till Rumi�s time). But no one can conceive of God what He really is.
(9) Shams of Tabriz was the spiritual mentor of Rumi. He was his soul companion. He had discovered spiritual states and stations with him. So he had deep regard and Love for him in his heart. He honors both his knowledge, which like sun had illuminated his soul, and friendship that had supported him and consoled him in dealing with the difficulties on the way throughout the Masanavi. (10) Fana, annihilation is the most desired Sufi state to claim union with God. It involves neutralizing or abandonment of baser human instincts, thoughts, and values (such as doubt, suspicion, jealousy and arrogance) noted as human attributes to acquire divine virtues (such as patience & magnanimity) acclaimed and practiced by saints and prophets. (Click for detail) (11) In words of Junayd (ra), intoxication denotes excess of longing and extremity of Love, and neither of them can be acquired by human effort, while sobriety denotes soundness of one�s spiritual state. As quoted in Kashaf-al-Mahjub, p.189. (Click for detail) (12) In state of intoxication, the person may talk in a way that makes no sense, like delirium; A person may appear to be disrespectful, indecent, even a lunatic or a heretic to the common. So the elect Sufis advise to keep sobriety. See in detail: intoxication and sobriety. (13) The true interest of a Sufi is self-abandonment. When the attraction of Truth manifests its dominion all his actions are confounded, and he loses all powers of expression; nor can any name be applied to him or any description be given of him or anything be imputed to him. Shibli has said: (Kashaf-al-Mahjub p.195) �I am lost to myself and unconscious, And my attributes are annihilated. Today I am lost to all things: Naught remains but a forced expression.� (14) It is the �soul� which seeks knowledge of friend. It wants Union with the Ultimate Truth. (15) Time is a cutting sword, because it is characteristics of a sword to cut and �time� cuts the root of the future and the past, and obliterates care of yesterday and tomorrow from the past, and obliterates care of yesterday and tomorrow from the heart. Time is beyond human acquisition; its hard to be found, as its neither sold, nor exchanged, and one has no power to attract or repel time. Sword must be respected and managed with care; violence being its essential attribute would favor none, not even its possessor or the loved one of the possessor. (Kashaf-al-Mahjub, p.369). |
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