RUMI POEMS PDF
mystical poems of rumi Translated from the Persian by myavr.infoy Annotated and prepared Mystica. Rumi: The Book of Love - Poems of Ecstasy and Longing. Coleman Barks. Rumi. iR with John Moyne, Nevit Ergin,. A. J. Arberry, Reynold Nicholson, and M. G. Gupta the Book. Book. ofLove. Poems of Ecstasy and. DOWNLOAD PDF Love: The Joy That Wounds: The Love Poems of Rumi · Read more Rumi: The Book of Love: Poems of Ecstasy and Longing. Read more.
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Mystical poems of Rumi / translated from the Persian by A.J. Arberry ; annotated A page from A. J. Arberry; translation of Mystical Poems of Rumi, in his. A Selection of Poetry by Rumi (33p).pdf - Free download as PDF File .pdf), Text File .txt) or read online for free. Jalāl ad-Dīn Muhammad Balkhī (Persian. Selected Poems (17p).pdf - Free download as PDF File .pdf), Text File .txt) or [ 9] Rumi's works are written in Persian and his Mathnawi remains one of the.
You are the security, the shelter of the spirit of Lovers. Oh the sultan of sultans, of any other king, why do you worry? Be silent, like a fish, and go into that pleasant sea. You are in deep waters now, of life's blazing fire. Why do you worry? Hush Don't Say Anything to God: Cradle My Heart Last night, I was lying on the rooftop, thinking of you.
I saw a special Star, and summoned her to take you a message. I prostrated myself to the Star and asked her to take my prostration to that Sun of Tabriz. So that with his light, he can turn my dark stones into gold. I opened my chest and showed her my scars, I told her to bring me news of my bloodthirsty Lover.
As I waited, I paced back and forth, until the child of my heart became quiet. The child slept, as if I were rocking his cradle. Oh Beloved, give milk to the infant of the heart, and don't hold us from our turning.
You have cared for hundreds, don't let it stop with me now. At the end, the town of unity is the place for the heart. Why do you keep this bewildered heart in the town of dissolution? I have gone speechless, but to rid myself of this dry mood, oh Saaqhi, pass the narcissus of the wine.
There is a candle in your heart There is a candle in your heart, ready to be kindled. There is a void in your soul, ready to be filled. You feel it, don't you?
You feel the separation from the Beloved. Invite Him to fill you up, embrace the fire. Remind those who tell you otherwise that Love comes to you of its own accord, and the yearning for it cannot be learned in any school. Art as Flirtation and Surrender In your light I learn how to love. In your beauty, how to make poems. You dance inside my chest, where no one sees you, but sometimes I do, and that sight becomes this art.
Spring Giddiness Today, like every other day, we wake up empty and frightened. Don't open the door to the study and begin reading. Take down a musical instrument. Let the beauty we love be what we do.
There are hundreds of ways to kneel and kiss the ground. The breeze at dawn has secrets to tell you. Don't go back to sleep. You must ask for what you really want. People are going back and forth across the doorsill where the two worlds touch.
The door is round and open. I would love to kiss you. The price of kissing is your life. Now my loving is running toward my life shouting, What a bargain, let's buy it. Daylight, full of small dancing particles and the one great turning, our souls are dancing with you, without feet, they dance. Can you see them when I whisper in your ear?
All day and night, music, a quiet, bright reedsong. If it fades, we fade. Don't try to hold onto this This place made from our love for that emptiness! Yet somehow comes emptiness, this existence goes.
Praise to that happening, over and over! For years I pulled my own existence out of emptiness. Then one swoop, one swing of the arm, that work is over.
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Free of who I was, free of presence, free of dangerous fear, hope, free of mountainous wanting. The here-and-now mountain is a tiny piece of a piece of straw blown off into emptiness. These words I'm saying so much begin to lose meaning: Existence, emptiness, mountain, straw: Words and what they try to say swept out the window, down the slant of the roof.
The Discourses of Rumi quoted from William C. Chittick, The Sufi Path of Love: The Spiritual Teachings of Rumi. I've said before that every craftsman searches for what's not there to practice his craft. A builder looks for the rotten hole where the roof caved in.
A water-carrier picks the empty pot. A carpenter stops at the house with no door. Workers rush toward some hint of emptiness, which they then start to fill. Their hope, though, is for emptiness, so don't think you must avoid it.
If you disbelieve, you are excusable, but I am the Abul Hikam [the expert] in this affair. When you burst under the labor of my feet, then you will render much thanks to me. Thou art not fairer than many other fair ones.
Thou art in thy senses, but Majnun is beside himself. In love to be wide awake is treason. The more a man is awake, the more he sleeps to love ; His critical wakefulness is worse than slumbering. Our wakefulness fetters our spirits, Then our souls are a prey to divers whims, Thoughts of loss and gain and fears of misery. They retain not purity, nor dignity, nor lustre, Nor aspiration to soar heavenwards.
That one is really sleeping who hankers after each whim And holds parley with each fancy. Without sin and crime, eternally revolving upon your body in its complaining is the indigo of mourning; Now happy, now unhappy, like Abraham in the fire; at once king and beggar like Ebrahim-e Adham.
In your form you are terrifying, yet your state is full of anguish: you turn round like a millstone and writhe like a snake. Heaven the blessed replied, How should I not fear that one who makes the Paradise of the world as Hell? In his hand earth is as wax, he makes it Zangi and Rumi , he makes it falcon and owl, he makes it sugar and poison.
He is hidden, friend, and has set us forth thus patent so that he may become concealed. How should the ocean of the world be concealed under straws? The straws have been set adancing, the waves tumbling up and down Your body is like the land floating on the waters of the soul; your soul is veiled in the body alike in wedding feast or sorrow.
In the veil you are a new bride, hot-tempered and obstinate; he is railing sweetly at the good and the bad of the world. Through him the earth is a green meadow, the heavens are unresting; on every side through him a fortunate one pardoned and preserved. Reason a seeker of certainty through him, patience a seeker of help through him, love seeing the unseen through him, earth taking the form of Adam through him.
Air seeking and searching, water hand-washing, we Messiah-like speaking, earth Mary-like silent. Behold the sea with its billows circling round the earthy ship; behold Kaabas and Meccas at the bottom of this well of Zamzam! The king says, Be silent, do not cast yourself into the well, for you do not know how to make a bucket and a rope out of my withered stumps. Lord, what a Beloved is mine! I have a sweet quarry; I possess in my breast a hundred meadows from his reed.
When in anger the messenger comes and repairs towards me, he says, Whither are you fleeing? I have business with you. Last night I asked the new moon concerning my Moon. The moon said, I am running in his wake, my foot is in his dust. When the sun arose I said, How yellow of face you are! The sun said, Out of shame for his countenance I have a face of gold.
Water, you are prostrate, you are running on your head and face. Water said, Because of his incantation I move like a snake. Noble fire, why do you writhe so? Fire said, Because of the lightning of his face my heart is restless. Wind-messenger of the world, why are you light of heart? Wind said, My heart would burn if the choice were mine. Earth, what are you meditation, silent and watchful? Earth said, Within me I have a garden and spring. Pass over these elements, God is our succorer; my head is aching, in my hand I hold wine.
If you have barred sleep to us, the way of intoxication is open. Since I have one to assist, he offers wine in both hands. Be silent, that without this tongue the heart may speak; when I hear the speech of the heart, I feel ashamed of this speech. The Beloved is all in all and is only veiled by the lover. Rumi identified the first cause of all things as God and considered all second causes subordinate to that. Human minds recognize the second causes, but only prophets perceive the action of the first cause.
One story tells of a clever rabbit who warned the lion about another lion and showed the lion his own image in a well, causing him to attack it and drown.
After delivering his companions from the tyrannical lion, the rabbit urges them to engage in the more difficult warfare against their own inward lusts. In a debate between trusting God and human exertion, Rumi quoted the prophet Muhammad as saying, "Trust in God, yet tie the camel's leg.
Exerting oneself can be giving thanks for God's blessings; but he asked if fatalism shows gratitude. God is hidden and has no opposite, not seen by us yet seeing us.
Form is born of the formless but ultimately returns to the formless. An arrow shot by God cannot remain in the air but must return to God.
Rumi reconciled God's agency with human free will and found the divine voice in the inward voice. Those in close communion with God are free, but the one who does not love is fettered by compulsion. God is the agency and first cause of our actions, but human will as the second cause finds recompense in hell or with the Friend.
God is like the soul, and the world is like the body.
The good and evil of bodies comes from souls. When the sanctuary of true prayer is revealed to one, it is shameful to turn back to mere formal religion. Rumi confirmed Muhammad's view that women hold dominion over the wise and men of heart; but violent fools, lacking tenderness, gentleness, and friendship, try to hold the upper hand over women, because they are swayed by their animal nature.
The human qualities of love and tenderness can control the animal passions. Rumi concluded that woman is a ray of God and the Creator's self. When the Light of God illumines the inner person, one is freed from effects and has no need of signs for the assurance of love. Beauty busies itself with a mirror. Since not being is the mirror of being, the wise choose the self-abnegation of not being so that being may be displayed in that not being.
The wealthy show their liberality on the poor, and the hungry are the mirror of bread. Those recognizing and confessing their defects are hastening toward perfection; but whoever considers oneself perfect already is not advancing. The poet suggested driving out this sickness of arrogance with tears from the heart. The fault of the devil Iblis was in thinking himself better than others, and the same weakness lurks in the soul of all creatures. Heart knowledge bears people up in friendship, but body knowledge weighs them down with burdens.
Rumi wrote how through love all things become better. Doing kindness is the game of the good, who seek to alleviate suffering in the world.
Wherever there is a pain, a remedy is sent. Call on God so that the love of God may manifest. Rumi recommended the proverb that the moral way is not to find fault with others but to be admonished by their bad example.
The mosque built in the hearts of the saints is the place for all worship, for God dwells there. The sciences of Divine Wisdom are God's armies, wherewith He strengthens the spirits of the initiates, and purifies their knowledge from the defilement of ignorance, their justice from the defilement of iniquity, www.
As they sleep, a huge elephant smells their breath and kills all those who had eaten the young elephant but spares the one who had abstained. From foul breath the stench of pride, lust, and greed rises to heaven. Pain may be better than dominion in the world so that one may call on God in secret; the cries of the sorrowful come from burning hearts.
Rumi also told the story of the Hindus feeling the different parts of an elephant in a dark room. He emphasized that in substance all religions are one and the same, because all praises are directed to God's light. They err only because they have mistaken opinions.
Sinners and criminals betray themselves especially in times of passion and angry talk. Prophets warn you of hidden dangers the worldly cannot see. Humans have the ability to engage in any action, but for Rumi worship of God is the main object of human existence.
Rumi wrote that Sufism is to find joy in the heart whenever distress and care assail it. He believed the power of choice is like capital yielding profit, but he advised us to remember well the day of final accounting.
Many of his stories are designed to show the difference between what is self-evident by experience and what is inferred through the authority of others. His philosophy of evolution of consciousness is encapsulated in the following verses: I died as inanimate matter and arose a plant, I died as a plant and rose again an animal.
The Love Poems of Rumi
I died as an animal and arose a man. Why then should I fear to become less by dying? I shall die once again as a man To rise an angel perfect from head to foot! Again when I suffer dissolution as an angel, I shall become what passes the conception of man! Let me then become non-existent, for non-existence Sings to me in organ tones, "To him shall we return.
The soul loves wisdom, knowledge, and exalted things; but the body desires houses, gardens, vineyards, food, and material goods. Rumi also believed that there is no absolute bad; the evils in the world are only relative.
A serpent's poison protects its own life; but in relation to a person it can mean death. When what is hateful leads you to your beloved, it immediately becomes agreeable to you. Solomon built the temple by hiring workers, for humans can be controlled by money.
Men are as demons, and lust of wealth their chain, Which drags them forth to toil in shop and field. This chain is made of their fears and anxieties. Deem not that these men have no chain upon them. It causes them to engage in labor and the chase, www. He also warned against the judges who confine their view to externals and base their decisions on outward appearances; these heretics have secretly shed the blood of many believers.
Partial reason cannot see beyond the grave; but true reason looks beyond to the day of judgment and thus is able to steer a better course in this world. Therefore it is better for those with partial reason to follow the guidance of the saints. In the fifth book of the Masnavi Rumi included several stories to illustrate why one should cut down the duck of gluttony, the cock of concupiscence, the peacock of ambition and ostentation, and the crow of bad desires.
Then one swoop, one swing of the arm, that work is over. Free of who I was, free of presence, free of dangerous fear, hope, free of mountainous wanting. The here-and-now mountain is a tiny piece of a piece of straw blown off into emptiness. These words I'm saying so much begin to lose meaning: Existence, emptiness, mountain, straw: Words and what they try to say swept out the window, down the slant of the roof.
Chittick, The Sufi Path of Love: The Spiritual Teachings of Rumi I've said before that every craftsman I've said before that every craftsman searches for what's not there to practice his craft.
A builder looks for the rotten hole where the roof caved in. A water-carrier picks the empty pot. A carpenter stops at the house with no door. Workers rush toward some hint of emptiness, which they then start to fill. Their hope, though, is for emptiness, so don't think you must avoid it. It contains what you need! Dear soul, if you were not friends with the vast nothing inside, why would you always be casting you net into it, and waiting so patiently?
This invisible ocean has given you such abundance, but still you call it "death", that which provides you sustenance and work. God has allowed some magical reversal to occur, so that you see the scorpion pit as an object of desire, and all the beautiful expanse around it, as dangerous and swarming with snakes. This is how strange your fear of death and emptiness is, and how perverse the attachment to what you want. Now that you've heard me on your misapprehensions, dear friend, listen to Attar's story on the same subject.
He educated and provided royally for the boy and later made him vice-regent, seated on a gold throne beside himself. One day he found the young man weeping..
You're the companion of an emperor! The entire nation is ranged out before you like stars that you can command! Nothing could be more hellish!
You are the Hindu boy. Mahmud, which means Praise to the End, is the spirit's poverty or emptiness. The mother and father are your attachment to beliefs and blood ties and desires and comforting habits. Don't listen to them! They seem to protect but they imprison. They are your worst enemies. They make you afraid of living in emptiness.
Some day you'll weep tears of delight in that court, remembering your mistaken parents! Know that your body nurtures the spirit, helps it grow, and gives it wrong advise. The body becomes, eventually, like a vest 11 of chain mail in peaceful years, too hot in summer and too cold in winter. But the body's desires, in another way, are like an unpredictable associate, whom you must be patient with.
And that companion is helpful, because patience expands your capacity to love and feel peace. The patience of a rose close to a thorn keeps it fragrant. It's patience that gives milk to the male camel still nursing in its third year, and patience is what the prophets show to us. The beauty of careful sewing on a shirt is the patience it contains. Friendship and loyalty have patience as the strength of their connection. Feeling lonely and ignoble indicates that you haven't been patient.Josenia Constantino.
And wonder how his happy state of being He could forget, and not perceive that all Those pains and sorrows were the effect of sleep And guile and vain illusion. So to thee light by darness is made known: Since God hat none, He, seeing all, denies Himself eternally to mortal eyes. This invisible ocean has given you such abundance, but still you call it "death", that which provides you sustenance and work. How to Study the Quran? Pouring down like the rain of heaven you fell upon the rooftop of this world.
Let me then become non-existent, for non-existence Sings to me in organ tones, "To him shall we return. Rumi VI from 'Rumi:
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