The Resolute Free Bird

Again perched atop the high wall, the bird

Saw, they had laid a trap for what it coveted -- the seed  

With one glance, he longed to fly free, across the vast expanse of the desert

And with another , his greed was dragging him down towards the seed

In tense challenge, locked the two glances,
Emptying from all wisdom the mind  

Until he let go his indecision, once again, the bird 

And tore his gaze from the seed and cast it on the vast desert

Joyously he flew with carefree wings, and became

A leader of all free-spirited beings

And if you follow his ways, you, shall be set free, too

Stationed in a blessed state; settled in freedom and safety

For the King of the Steadfast and resolute came to his heart

And so his abode  became the green garden of flowers

The Resolute satisfied with him; and satisfied with resoluteness, was he

So should you, if you have the will to discover a remedy for your ills, do thus

Into the trap of greed, countless times, have you fallen,

And thus, given up to the cutting, your throat.

I have returned

I have returned ! I have returned !
Tidings I bring of our Beloved.
Look within me! Gaze deep within!
I come to you-- with compassion full!

With joy I come, I come with joy!
I come to you -- free from all !
It has taken thousands of years for me to speak!

I'll travel there! There, I will go !
I was soaring --  up I will go!
Release me ! Free me once again!
I was brought here reluctantly!

For I was a heavenly bird; forced to became earthly!
I overlooked the trap and found myself caught!

My friend, know this: I am pure light
Not merely this handful of earth!
Alas I am not an oyster; I had come as a king!

Don't gaze at us with the eye of your face
Gaze unto us with your mystery-piercing eye
Come to the place and see us
For in that place I have come, travelling light.

بازآمدم بازآمدم از پیش آن یار آمدم
در من نگر در من نگر بهر تو غمخوار آمدم
شاد آمدم شاد آمدم از جمله آزاد آمدم
چندین هزاران سال شد تا من به گفتار آمدم
آن جا روم آن جا روم بالا بدم بالا روم
بازم رهان بازم رهان کاین جا به زنهار آمدم
من مرغ لاهوتی بدم دیدی که ناسوتی شدم
دامش ندیدم ناگهان در وی گرفتار آمدم
من نور پاکم ای پسر نه مشت خاکم مختصر
آخر صدف من نیستم من در شهوار آمدم

ما را به چشم سر مبین ما را به چشم سر ببین
آن جا بیا ما را ببین کان جا سبکبار آمدم
از چار مادر برترم وز هفت آبا نیز هم
من گوهر کانی بدم کاین جا به دیدار آمدم
یارم به بازار آمدهست چالاک و هشیار آمدهست
ور نه به بازارم چه کار وی را طلبکار آمدم
ای شمس تبریزی نظر در کل عالم کی کنی
کاندر بیابان فنا جان و دل افگار آمدم

The Path within

Journey within journeys not one but all; seeking seeking searching further and further; when alas the Truth stands before the Self in silence ; awaiting in patient Divine Grace; with that elixir of Life the quest of Love; the joy of returning to the Source; after feeling the pangs of separation.

The passage of time

I feel for perhaps the very first time or at least as I am aware of it, the passage of time
Always waiting for the golden calm where do i turn?

The flute’s a companion to those parted with a friend

Whose veils have cut asunder our own veils

Who has seen poison and antidote in one, like the flute?

Who has seen a companion and eager friend like the flute?

The flute tells a tale of a much bloodied way

Tells us stories of insane love 

The confidant of this awareness is no-awareness

the tongue’s best customer is the ear

In our sorrow; the days go by

The days are coupled with painful longing

Tell the passing days, “Go, I have no fear!”

stay with me– besides whom there is none pure

From Masnavi, Book 1,  Lines 1-16

Sequence in Rumi's stories

Rumi tends to describe a general principle and then start a story to elaborate on the main point of the principle he is expounding. As he proceeds with the story he runs into situations in which he feels he needs to explain even more.

During these interludes or asides, he again expounds general principles and then stops and returns to his narrative of the original story.

Thus each story has a main principle and a set of sub themes or sub principles.

We'll explore a sample of the story of the king and the handmaiden .


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the Way of our Beloved has no room for the fearful

There is no room for the fearful in our Beloved’s Path

All are kings; minions have no merit there

If you are playing the underdog, implying you are truly worthy

[Know, that] In our value system trying to be worthy will only bring disgrace

If you are coyly trying to feign poverty take your tatters and be gone

Our king will only recognize you as an outsider *

Have you become the Light of Truth? Then shine from east to west

For, with these attributes, I do not fear those rays

If you do know Divine secrets, then keep them to yourself

For our [true] secrets do not resemble those [false] secrets

[Therefore] Leave your craftiness behind; and keep straight onto our Way

The cunning are not welcome to flaunt [their powers] in this field of ours **

Our life is only focused on the spiritual path of Shams (Sun)

Our horse will only ride towards [his home in] Tabriz ***

When I was drunk, I knew not that I was divulging secrets to so-called friends;

For being sober will not offend my religion

If you place a compass to measure our limits

Brother, Our limits are beyond  the worth of [being measured by] the compass

Good man, you are stirring things up as you walk our Path

For us, there is no merit in stirring things up in either of two worlds

The Sufis of Love have a different temple ****

There, our body and soul live a different kind of existence

Sitting [even] in the depths of hell, I [would have] abandoned [my]longing for [a more favorable] destiny

For we no longer have appetite for heaven and its glories *****


* In those days, people tried to feign poverty and display fake humility in an effort to look more worthy from a religious and social perspective. Rumi is saying that false humility or feigning poverty will not ingratiate you more in the eyes of the Beloved and in fact will be looked upon with indifference or even disdain. If you are doing these to get on the Path then you will not succeed in getting on the Path with these false gestures. be true and be you, and take the Path to the Beloved.
** The field of the Divine, or the Path of Light, the Way of Truth these are not the place for the cunning to be flaunting or strutting their pomposity. Egotism and ostentatious displays be they of a so-called spiritual flavor should are not valued in the Way of Truth.
*** Rumi's master, Shams was of Tabriz, and thus, Rumi's only concern was to follow his master and his practical teachings.
**** Temple was used for the word "Khaneghah" the place where sufis would gather and conduct spiritual practices, including zekr, [remembrance of the divine] and the dance of samaa to music or drums [daf, the frame drum]
***** Rumi is pointing out that he does not seek God for the sole personal benefit of attaining heaven, but is in love of God and wants to attain that state of divine union merely for the deep and overwhelming, intoxicating supremely blissful state of union, and not for any personal gain.

I knocked at the Beloved's door

A new translation of ode 436 by Maryam Daftari and Ali Arsanjani as a gift for the New Year 2010:

He asked who is at the door?

It is I, your humblest servant

He asked What are you here for?

I said, only to bid you "good health"

He asked, how long will you continue?

until you summon me, I said

He asked, how long will you be fervent?

I said, until the Day of Judgement

I made a case for my love

And I swore many a time

From love I repulsed your

dominion and your courage

He said, to make a case,

the judge needs a witness

My tears are my witness

And the paleness of my face

He said, your witness is unsuitable

Your eye's skirt; it is still wet

I submit to the magnificence of Your justice

The witness is just; without recompense

He asked who was your companion

I said, only thoughts of you, my King

He asked, who summoned you here?

I said, the fragrance of your soul

He asked, what are you determined to do?

I said, loyalty and companionship

He asked, what do want of me?

I said, your all encompassing grace

He asked, where is the merrier place?

I said, the king’s palace

He asked, what did you see there?

a hundred miracles, I replied

He asked, why, then, is it empty?

for fear of plundering, I replied

Who is the plunderer? he asked

This sense of remorse, I replied

He asked, where, then, is safety?

In forbearance and self-restraint, I said.

He asked, what is self-restraint?

the path of wholesomeness, I said.

He asked where is this malady?

I said, winding on the road of your love

When you are there, how will you be?, he asked

I will be unwavering, said I.

Silence. For if I utter the meaning of His words

You will forfeit yourself, and have no roof or door