Rise Up From Me-ness and Mix With All

Ghazal 30201

Come nearer, nearer! How much (more) of this highway robbery?2
Since you are me (and) I am you, how much (more of this) being
you and being me?

32100 We are the Light of God and a Lamp.3 How much (more of
this) quarreling with ourself? Because of what (is) light such as
this fleeing from light?

We are all one complete being, (so) because of what (is) double-
vision4 such as this? Why do the rich look at poor people as

Why does the right (hand) look at its own left (hand) as
contemptible? Since both are (part of) you, what (is "fortunate"
about) right, what is "contemptible" (about left)?5

We are entirely one essence, one intellect and one head. Yet we
havebecome double-seeing because of this bent sky.6

(Take up your) baggage from this (world of) "five (senses) and six
(directions)"7 (and) draw near to Unity! How much (longer) will
you (try to) bend the cypress (tree) of Unity?

33205 Take care! Rise up from "me-ness" (and) mix with all! With
the selfness of (your) self, you are (only) a seed (of grain). (But
together) with all, you are a mine (of jewels).

Just as the male lion acts (as it does), the dog will act the same as a
dog. Just as the pure spirit acts (as it does), the body will act the
same as a body.

Know that the spirit and body have become one, (but) number a
hundred thousand. Just like (countless) almonds (share) in the
(same) quality of being oily.

(There are) many languages in the world, all with one meaning.8
When the jars break, water has become one.

The soul will send news to everyone possessed of (spiritual) vision
because in (the state of) Unity you have uprooted (your) heart from
(bondage to) words.

--From The Dîwân-é Kabîr (also known as "Kulliyat-é Shams" and
"Dîwân-é Shams-é Tabrîz") of Jalaluddin Rumi.
Translated from the Persian by Ibrahim Gamard, 2/18/06
© Ibrahim Gamard (translation, footnotes, & transliteration)

Notes on the text, with line number:

1Ghazal 3020: Compare to: the translation (from the Turkish
translation of Golpinarli) by Nevit Ergin, "Mevlana Celaleddin
Rumi: Dîvân-i Kebîr," Meter 10, Volume 10, 2000, p. 247.
Compare to the translation (from the Turkish translation of Sefik
Can) by Zeki Saritoprak and C¸neyt EroGlu, "Sefik Can:
Fundamentals of Rumi¼s Thought: A Mevlevi Sufi Perspective,"
2004, pp. 148-49.

2this highway robbery: a poetic way of expressing the injustice of
seeing everything as separate, and therefore as competitive, trying
to maintain superioirity over rivals, etc.

3Lamp: literally, "a glass" [zujâj]: Refers to a famous verse in the
Qur¼an (24:35): "God is the Light of the heavens and the earth: the
likeness His Light is as if there were a niche wheein is a lamp. The
lamp is (enclosed) in a glass [zujâjah], a glass (shining) like a
radiant star. (the lamp is) kindled from a blessed tree, an olive
neither of the East nor of the West, whose oil would almost glow
forth (of itself) even if no fire touched it. Light upon Light! God
guides to His Light whom He will."

4double vision: lit., " squint-eyed," severe near-sightedness that
makes single objects appear double

5(what is) "contemptible" (about left): In Muslim cultures (and in
many parts of Asia), the right hand is used to greet others and the
left hand is used clean oneself after urinating or defecating. Also,
the right hand symbolizes the "right " or "true" path or action to
take, and not the left (as it is in many other cultures as well).
Despite these views, both hands are equal in and of themselves.

6this bent sky: the sky was viewed as a series of concentric circles
or " domes" that included the orbits of the "wandering stars"
(Moon, Mercury, Venus, Sun, Mars, Jupiter, Saturn) above which
arethe "fixed stars."

7"five (senses) and six (directions)": refers to the physical universe
with six directions (four directions plus up and down) that are
perceived by the five senses.

8all with one meaning: all languages are different in outward form,
but all are essentially one in that they praise, glorify, worship, and
love the One Creator of the universe.


pêsh-tar â pêsh-tar, chand az-în rah-zanî?
chûn tô man-î man tô-am, chand tô'î-wo manî?

32100 nûr-é Haq-êm-o zujâj, bâ khwod chand-în lajâj?
az che gorêz-ad chon-în rôshanî az rôshanî?

mâ hama yak kâmil-êm, az che chon-în aHwal-êm?
khwâr che-râ be-n'gar-ad sô-yé faqîr-ân ghanî?

râst che-râ be-n'gar-ad sôy-é chap-é khwêsh khwâr
har dô chô dast-é tow-and, che yamanî, che danî

mâ hama yak gawhar-êm, yak kherad-o yak sar-êm
lêk dô-bîn gashta-êm, z-în falak-é munHanî?

rakht az-în panj-o shash, jânib-é tawHîd kash
`ar`ar-é tawHîd-râ, chand kon-î muntSanî?

32105 hîn ze-manî khêz kon, bâ hama âmêz kon
bâ khwod-é khwod Habba-î, bâ hama chûn ma`dan-î

har che kon-ad shêr-é nar, sag be-kon-ad ham-sag-î
har che kon-ad rûH-é pâk, tan be-kon-ad ham-tan-î

rûH yakî dân-wo tan gashta `adad Sad hazâr
ham-chô ke bâdâm-hâ dar Sifat-é rawghanî

chand lughat dar jahân, jumla ba-ma`nî yakî
âb yakî gasht chûn khâbî-hâ be-sh'kan-ad

jân be-ferest-ad khabar jânib-é har bâ-naZar
chûn-ke ba-tawHîd tô del ze-sokhan bar-kan-î

Meter: XooX XoX XooX XoX
Meter 10: munsariH maTwiyy makhsûf