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The Masnavi is one of the most influential works of Sufism. It has been viewed by many commentators as the greatest mystical poem in world literature. It is a spiritual text that teaches Sufis how to reach their goal of being truly in love with God.This is the abridged Whinfield translation of the Masnavi.

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Publié par	Interactive Media
Date de parution	11 novembre 2021
Nombre de lectures	0
EAN13	9781787363366
Langue	English

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Jalal al-Din Rumi
The Masnavi

New Edition

New Edition
Published by The Big Nest
This Edition
First published in 2021
Copyright © 2021 The Big Nest
All Rights Reserved.
ISBN: 9781787363366
Contents
BOOK I.
BOOK II.
BOOK III.
BOOK IV.
BOOK V.
BOOK VI.
BOOK I.
PROLOGUE.
HEARKEN to the reed-flute, how it complains,
Lamenting its banishment from its home:
“Ever since they tore me from my osier bed,
My plaintive notes have moved men and women to tears.
I burst my breast, striving to give vent to sighs,
And to express the pangs of my yearning for my home.
He who abides far away from his home
Is ever longing for the day ho shall return.
My wailing is heard in every throng,
In concert with them that rejoice and them that weep.
Each interprets my notes in harmony with his own feelings,
But not one fathoms the secrets of my heart.
My secrets are not alien from my plaintive notes,
Yet they are not manifest to the sensual eye and ear.
Body is not veiled from soul, neither soul from body,
Yet no man hath ever seen a soul.”
This plaint of the flute is fire, not mere air.
Let him who lacks this fire be accounted dead!
‘Tis the fire of love that inspires the flute,l
‘Tis the ferment of love that possesses the wine.
The flute is the confidant of all unhappy lovers;
Yea, its strains lay bare my inmost secrets.
Who hath seen a poison and an antidote like the flute?
Who hath seen a sympathetic consoler like the flute?
The flute tells the tale of love’s bloodstained path,
It recounts the story of Majnun’s love toils.
None is privy to these feelings save one distracted,
As ear inclines to the whispers of the tongue.
Through grief my days are as labor and sorrow,
My days move on, hand in hand with anguish.
Yet,, though my days vanish thus, ‘tis no matter,
Do thou abide, O Incomparable Pure One! 2
But all who are not fishes are soon tired of water;
And they who lack daily bread find the day very long;
So the “Raw” comprehend not the state of the “Ripe;” 3
Therefore it behoves me to shorten my discourse.
Arise, O son! burst thy bonds and be free!
How long wilt thou be captive to silver and gold?
Though thou pour the ocean into thy pitcher,
It can hold no more than one day’s store.
The pitcher of the desire of the covetous never fills,
The oyster-shell fills not with pearls till it is content;
Only he whose garment is rent by the violence of love
Is wholly pure from covetousness and sin.
Hail to thee, then, O LOVE, sweet madness!
Thou who healest all our infirmities!
Who art the physician of our pride and self-conceit!
Who art our Plato and our Galen!
Love exalts our earthly bodies to heaven,
And makes the very hills to dance with joy!
O Iover, ‘twas love that gave life to Mount Sinai, 4
When “it quaked, and Moses fell down in a swoon.”
Did my Beloved only touch me with his lips,
I too, like the flute, would burst out in melody.
But he who is parted from them that speak his tongue,
Though he possess a hundred voices, is perforce dumb.
When the rose has faded and the garden is withered,
The song of the nightingale is no longer to be heard.
The BELOVED is all in all, the lover only veils Him; 5
The BELOVED is all that lives, the lover a dead thing.
When the lover feels no longer LOVE’s quickening,
He becomes like a bird who has lost its wings. Alas!
How can I retain my senses about me,
When the BELOVED shows not the light of His countenance?
LOVE desires that this secret should be revealed,
For if a mirror reflects not, of what use is it?
Knowest thou why thy mirror reflects not?
Because the rust has not been scoured from its face.
If it were purified from all rust and defilement,
It would reflect the shining of the SUN Of GOD.6
O friends, ye have now heard this tale,
Which sets forth the very essence of my case.
*NOTES:
1. Love signifies the strong attraction that draws all creatures back to reunion with their Creator.
2. Self-annihilation leads to eternal life in God the universal Noumenon, by whom all phenomena subsist. See Gulshan i Raz, I. 400.
3. “Raw” and “Ripe” are terms for “Men of externals” and “Men of heart” or Mystics.
4. Alluding to the giving of the law on Mount Sinai. Koran vii. 139.
5. All phenomenal existences (man included) are but “veils” obscuring the face of the Divine Noumenon, the only real existence, and the moment His sustaining presence is withdrawn they at once relapse into their original nothingness. See Gulshan i Raz, I. 165.
6. So Bernard of Clairvaux. See Gulshan i Raz, I. 435.
STORY I.
The Prince and the Handmaid.
A prince, while engaged on a hunting excursion, espied a fair maiden, and by promises of gold induced her to accompany him. After a time she fell sick, and the prince had her tended by divers physicians. As, however, they all omitted to say, “God willing,1 we will cure her,” their treatment was of no avail. So the prince offered prayer, and in answer thereto a physician was sent from heaven. He at once condemned his predecessors’ view of the case, and by a very skilful diagnosis, discovered that the real cause of the maiden’s illness was her love for a certain goldsmith of Samarcand. In accordance with the physician’s advice, the prince sent to Samarcand and fetched the goldsmith, and married him to the lovesick maiden, and for six months the pair lived together in the utmost harmony and happiness. At the end of that period the physician, by divine command, gave the goldsmith a poisonous draught, which caused his strength and beauty to decay, and he then lost favour with the maiden, and she was reunited to the king. This Divine command was precisely similar to God’s command to Abraham to slay his son Ishmael, and to the act of the angel in slaying the servant of Moses,2 and is therefore beyond human criticism.
Description of Love.
A true lover is proved such by his pain of heart;
No sickness is there like sickness of heart.
The lover’s ailment is different from all ailments;
Love is the astrolabe of God’s mysteries.
A lover may hanker after this love or that love,
But at the last he is drawn to the KING of love.
However much we describe and explain love,
When we fall in love we are ashamed of our words.
Explanation by the tongue makes most things clear,
But love unexplained is clearer.
When pen hasted to write,
On reaching the subject of love it split in twain.
When the discourse touched on the matter of love,
Pen was broken and paper torn.
In explaining it Reason sticks fast, as an ass in mire;
Naught but Love itself can explain love and lovers!
None but the sun can display the sun,
If you would see it displayed, turn not away from it.
Shadows, indeed, may indicate the sun’s presence,
But only the sun displays the light of life.
Shadows induce slumber, like evening talks,
But when the sun arises the “moon is split asunder.” 3
In the world there is naught so wondrous as the sun,
But the Sun of the soul sets not and has no yesterday.
Though the material sun is unique and single,
We can conceive similar suns like to it.
But the Sun of the soul, beyond this firmament,
No like thereof is seen in concrete or abstract.4
Where is there room in conception for His essence,
So that similitudes of HIM should be conceivable?
Shamsu-’d-Din of Tabriz importunes Jalalu-’d-Din
to compose the Masnavi.
The sun (Shams) of Tabriz is a perfect light,
A sun, yea, one of the beams of God!
When the praise was heard of the “Sun of Tabriz,”
The sun of the fourth heaven bowed its head.
Now that I have mentioned his name, it is but right
To set forth some indications of his beneficence.
That precious Soul caught my skirt,
Smelling the perfume of the garment of Yusuf;
And said, “For the sake of our ancient friendship,
Tell forth a hint of those sweet states of ecstasy,
That earth and heaven may be rejoiced,
And also Reason and Spirit, a hundredfold.”
I said, “O thou who art far from ‘ The Friend,’
Like a sick man who has strayed from his physician,
Importune me not, for I am beside myself;
My understanding is gone, I cannot sing praises.
Whatsoever one says, whose reason is thus astray,
Let him not boast; his efforts are useless.
Whatever he says is not to the point,
And is clearly inapt and wide of the mark.
What can I say when not a nerve of mine is sensible?
Can I explain ‘The Friend’ to one to whom He is no Friend?
Verily my singing His praise were dispraise,
For ‘twould prove me existent, and existence is error.5
Can I describe my separation and my bleeding heart?
Nay, put off this matter till another season.”
He said, “ Feed me, for I am an hungered,
And at once, for ‘the time is a sharp sword.’
O comrade, the Sufi is ‘the son of time present.’ 6
It is not the rule of his canon to say, ‘To-morrow.’
Can it be that thou art not a true Sufi?
Ready money is lost by giving credit.”
I said, “’Tis best to veil the secrets of ‘The Friend.’
So give good heed to the morals of these stories.
That is better than that the secrets of ‘The Friend’
Should be noised abroad in the talk of strangers.”
He said, “Without veil or covering or deception,
Speak out, and vex me not, O man of many words!
Strip off the veil and speak out, for do not I
Enter under the same coverlet as the Beloved?”
I said, “If the Beloved were exposed to outward view,
Neither wouldst thou endure, nor embrace, nor form.
Press thy suit, yet with moderation;
A blade of grass cannot, pierce a mountain.
If the sun that illumines the world
Were to draw nigher, the world would be consumed.7
Close thy mouth and shut the eyes of this matter,
That, the world’s life be not made a bleeding heart.
No longer seek this peril, this bloodshed;
Hereafter impose silence on the ‘Sun of Tabriz.’”
He said, “Thy words are endless. Now tell forth
All thy story from its beginning.”
*NOTES:
1. As enjoined in Koran xviii. 23. One cannot converse with a strict Mosalman for five minutes w