rumi - mathnawi - umar and the harpist translated by ibrahim gamard
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Umar and the Harpist, Masnavi I: 2199-2222
Translated byIbrahim Gamard
Umar1 (may God be pleased with him)
changed (the harpist's) viewpoint from the
station of weeping, which is being
existent, to the station of being
drowned.2
gardndan `umar-- raZiyu 'llhu `an-hu-- naZar--r az maqm- gerya ke hast-st ba-maqm-
istighrq
2199 Umar then told him, This weeping
of yours is also (one of) the signs of your
sobriety.3
2199 pas `umar goft-ash ke n zry- t
hast ham Sr- hoshyry- t
2200 (But) the way of the one (who has)
become annihilated4 is another way
(entirely), because sobriety is another error
[for the mystic].5
2200 rh- fn-gashta rh dgar-ast
z-n-ke hoshyr gonh dgar-ast
Sobriety is due to remembering what ispast-- (but) past and future are a veil
(covering awareness) of God. 6
hast hoshyr ze-yd- m-maZmZ-wo mustaqbalat parda-y khod
Set fire to both (of them). How long will
you be full of knots like the reed,7 because
of these two?.8
tesh andar zan ba-har d t ba-kay
por gereh bsh- az-n har d ch nay?
As long as knots are in the reed, it isn't aconfidant of secrets (and) it isn't the
companion of the lips and outcry (of the
flute player).9
t gereh b nay bow-ad, ham-rz nstham-neshn- n lab-o wz nst
When you are (engaged) in circling [the
Ka'ba], you are wrapped up in yourself in
the circling. (Then) when you come home
[from Mecca], you are also with yourself.10
chn ba-Tawf- khwad ba-Tawf-, murtad-
chn ba-khna mad-, ham b khwad-
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2205 Your learnings are uninformed of
the Giver of knowledge. (And) your
repentance is worse than your sin.11
2205 ay khabar-h-t az khabar-deh b-khabar
tawba-y t az gonh- t batar
You are seeking repentance about a past
situation. (But) say: when will you repentfrom this repentance?12
ay t az Hl- goZashta twba-j
kay kon- tawba az-n tawba be-g?
Sometimes you are making a low tone13
to be your direction (of focus), (and)
sometimes you are kissing (shrill)
cries14of weeping.
ham-ch jn b-gerya-wo b-khanda shod
jn-sh raft-o jn- dgar zenda shod
When Umar15became a mirror (revealing)
secrets,16 the old man's soul became
awake within.17
gh bng- zr-r qibla kon-gh gerya-y zr-r qubla zan-
He became without weeping and without
laughing, just like the soul. His soul18 left,
and another soul19 became alive (within
him).
chn-ke frq y'na-y asrr shod
jn- pr az andarn bdr shod
2210 (In) that moment, (such) a
bewilderment reached his interior that he
went beyond the earth and the sky.20
2210 Hayrat mad darn-ash n zamn
ke bern shod az zamn-o smn
(It was) a seeking and searching beyond
seeking and searching.21 I don't know
(how to describe it). (If) you know, speak!
jost-o jy az wary- jost-o j
man na-m-dn-am, t m-dn- be-g
(It was) a state and an expression beyond
states and expressions.22 He became
drowned in the Beauty of the Lord of
Majesty.23
Hl-o ql az waray- Hl-o ql
gharqa gashta dar jaml- Z 'l-jall
(It was) a drowning in which there could
not be any deliverancefor him, or (in
which) anyone could know (about) him--besides the Ocean.
gharqay na ke khalS bsh-ad-ash
y ba-joz dary kas be-sh'ns-ad-ash
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The partial intellect would not be speaking
about the Universal (Intellect)24 if there
wasn't urgent request after urgent request.
`aql- juzw az kull gy nsty
gar taqZ bar taqZ nsty
2215 Since pressing demand after demand
is arriving, the waves of that Ocean arereaching here.
2215 chn taqZ bar taqZ m-ras-ad
mawj- n dary ba-d-n-j m-ras-ad
(And) since the story of the (spiritual) state
of that old man has reached this place, the
old man and his state have drawn (their)
faces in (behind) the curtain.25
chn-ke qiSSa-y Hl- pr n-j rasd
pr-o Hl-ash ry dar parda kashd
The old man has shed speech and speaking
from (his) robe-- (so) half the talk hasremained in my mouth.
pr dman-r ze-goft-o g feshnd
nm- gofta dar dahn- m be-mnd
(But) in order to produce this (kind of) joy
and delight, it is necessary to gamble away
a hundred thousand souls.
az pay- n `aysh-o `ishrat skhtan
Sad hazr-n jn be-shy-ad bkhtan
While hunting in the forest of the soul, be
a falcon. Be gambling away (your) life,
just like the sun of (this) world.
dar shekr- bsha-y jn bz bsh
ham-ch khworshd- jahn jn-bz bsh
2220 The lofty sun falls (into the horizon),
scattering (its) life. Every moment it
becomes empty (and) then is made full
(again).
2220 jn-feshn oftd khworshd- boland
har dam tay m-shaw-ad, por m-kon-and
O Sun of (spiritual) Reality! Scatter life,
(and) cause newness to appear in this old
world!
jn-feshn ay ftb- ma`naw
mar jahn- kohna-r be-n'm naw
2222 Soul and spirit are coming into
human existence from the Invisible (world)
like flowing water.26
2222 dar wujd- dam jn-o rawn
m-ras-ad az ghayb chn b- rawn
Mathnawi Meter: XoXX XoXX XoX
Footnotes:
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circling (Divine) Reality if you are circling around yourself and you are wearing the (ordinary) garments
of existence? (Anqaravi, Commentary).
11Your repentance is worse than your sin: because self-consciousness is the greatest of all sins.
Hence the elect do not repent of sinful acts as such, but only of ghaflat, i.e. forgetting God even for a
moment. The true penitent is he who has been made immaculate by Divine grace, so that to him the verythought of sin is impossible; he is the lover in whom every attribute of self has been purged away.
(Nicholson, Commentary) Then, with (your) making repentance [= asserting your own self-conscious
will], you are establishing yourself in partnership [shark] with God.... And by this very cause, your
repentance is worse than your sin. (Anqaravi, Commentary)
12When will you repent from this repentance: i.e. when wilt thou turn entirely to God?
(Nicholson, Commentary) Because this kind of repentance is a kind of sin to the verifiers of truth and
those closest (to God), since (involvement with) that which has passed away is for them being inbondage. (Anqaravi, Commentary)
13A low tone: means groaning and moaning.
14You are kissing (shrill) cries: Nicholson translated, thou dost kiss (art in love with) weeping and
wailing. In this verse there are word plays between low tone [zr] and shrill cries [zr]; and
between direction (of focus) [qiblah] and kissing [qublah]. These two states [= moaning and
shrieking] are a barrier to the contemplation of God. So pass beyond this place. (Anqaravi,Commentary)
15Umar: literally, Frq-- a title given to Umar, which means discriminating"between truth and
falsehood.
16A mirror (revealing) secrets: For his sake, (Umar) revealed divine secrets. He revealed plainly the(various) aspects of (Divine) mysteries for that old man. (Anqaravi, Commentary)
17Became awake within: The spirit of the old harpist became awake within his interior and he
obtained a (higher) spiritual rank. (Anqaravi, Commentary)
18His soul: i.e. his animal soul. (Nicholson, Commentary)
19Another soul: i.e. the human spirit (jn-i insan) which God breathed into Adam. (Nicholson,
Commentary) It means, his animal spirit departed and his godly spirit [rH- ilah] became alive. Withthe godly spirit he found eternal life. (Anqaravi, Commentary)
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