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Rumi: Listen to the reed, how it complaints of separation ...
At the twilight, a moon appeared in the sky;
Then it landed on earth to look at me.

Like a hawk stealing a bird at the time of prey;
That moon stole me and rushed back into the sky.

I looked at myself, I did not see me anymore;
For in that moon, my body turned as fine as soul.
The nine spheres disappeared in that moon;
The ship of my existence drowned in that sea.

I asked for a kiss you gave me six. Whose pupil were you to
become such a master? Full of kindness, generosity... You
are not of this world.

The people of Love are hidden within the populace; Like a
good man surrounded by the bad.

Stay in the company of lovers.
Those other kinds of people, they each
want to show you something.

A crow will lead you to an empty barn,
A parrot to sugar.

Qasd-e jafâ'hâ nakunî, !var be-kuni bâ del-e man
Vâ del-e man! vâ del-e man! vâ del-e man! vâ del-e man!

[I hope] you do not intend to be unkind to my heart, for if
you do
Woe unto my heart! woe unto my heart! woe unto my heart!
woe unto my heart!

O tongue, you are an endless treasure. O tongue, you are
also an endless disease.
" You are in love with me, I shall make you perplexed. ˜

Do not build much, for I intend to have you in ruins. If you
build two hundred houses in a manner that the bees do; I
shall make you as homeless as a fly. If you are the mount
Qaf in stability. I shall make you whirl like a millstone.

Brief notes on Divan-e Shams
Divan-e Shams is a masterpiece of wisdom and eloquence. It
is often said that Rumi had attained the level of a "Perfect
Master" and as such, he often dwelled in the spiritual realms
that were rarely visited by others of this world. He attained
heights that were attained by only a few before him or
since.
In Divan-e Shams, he has used many images from the
mundane world. Images such as the wine and the wine
bearer, the pearl and the ocean, the sun and the moon, the
night and day, the caravan, pilgrimage and many more.
However, he has always expressed spiritual wisdom of the
highest level through this imagery.
While many other poets have a mystical vision and then try
to express it in a graspable language, Rumi has never
attempted to bring his vision s to the level of the mundane.
He has always expected, nay, demanded the reader to reach
higher and higher in his or her own spiritual
understanding, and then perhaps be able to appreciate what
Rumi was saying.
Perhaps this is why there are many layers to his poetry…
not so much because of his writing, but because of our
understanding. As we transcend in our understanding, we
grasp more and more of what he conveyed to us.
Yet there is more. While many of the translations of Rumi's
poetry have tried to convey the immense wisdom contained
therein, often they overlook the musical and artistic beauty
that they contain. Particularly in Divan-e Shams, Rumi has
created such level of beauty through the use and mastery of
musical rhythm and rhyme, that the reader not only can
appreciate its wisdom, but also reach levels of ecstasy and
mystical energy that is seldom found in other poems or any
translations of his poetry.
The mastery of rhyme and rhythm is such that he often
creates a new vocabulary, using the same old words, yet
creating new feelings that are associated with them.
Furthermore, often he has such mastery of play on words
and puns, or at other times he uses the same word with a
different accent or vowel twice or even thrice in the same
verse, with a different meaning each time. One cannot help
but marvel at the linguistic mastery he displays.
In any case, the end result is the same… the experience of
artistic beauty, musical genius, rhythm and ecstatic energy,
all in conjunction with the mental understanding of the
wisdom conveyed. This is as close as one can get to the
mystical experience itself, without actually being there with
Rumi. In other words, His presence pervades his poetry, and
one cannot help but be touched by such powerful and loving
presence.
In translation from Farsi to English, it is inevitable that
much of the intricacies are lost. However, the present
translations have attempted to retain some of the rhythm
and rhyme as well as the imagery and the core message of
each poem, though often in feeble ways, only to attempt to
present a glimpse of his mastery.
The translations are far from creating the ecstasy that
Rumi creates and communicates, but it is hoped that they
will point the reader in the same direction. And perhaps by
using his or her imagination, the reader can have a glimpse
of how Rumi would provide glimpses of ecstasy and
mystical experience. And hopefully this will pave the way
for the reader to connect with Rumi's all and ever-pervasive
presence, and with time, be touched by that spirit.
Please search in the Websites ofNader Khalili and Shahriar
Shahriari and other friends of Rumi who write about him
on the Internet. I brought the above writing to ParsNegar
to transform the size of the font to be kind to Eyes while
studying online.
http://www.calearth.org
http://www.khamush.com
http://www.visionengineer.com/env/solar_flue.shtml
Fresh Air Evolution: http://www.FascinatingRise.com
http://www.gochermann.com

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