150 T H E R U M ー C ( ) L L E C T IO 、 What do these people think? They have been stricken by blindness and ignorance. They d0 not consider hOW a person in love With a man or a woman may grovel and fawn and sacrifice all his wealth, or how he may beguile his beloved by spending his all in order t0 placate him or her. He may weary 0f other things, but Of this pursuit he never wearies. ls the sheikh's love—or God's love—less than this? Yet at the least command or advice he turns away and abandons the sheikh. By such action it is understood that he was no lover or aspirant, for, had he been ei- ther, he would have endured what we have said many times over, for his heart's dung would have become honey and sugar. FIHI MA FIHI 〃 63

6 T 日 E R し M ー C ( ) L L E C T IO N name, May this marriage have a fair face and a good a seal of happiness here and hereafter. compaSSlOlÄ, May this marriage be a sign of our every day a day in paradise. May this marriage be full oflaughten like the date palm. May this marriage offer fruit and shade this marriage, like wine and halvah. May it be sweet milk, May these vows and this marriage be blessed. T H I S M A R R I A G E Camille 日川ⅲ s ) は ra / い Kabir H 川ⅲ s Ⅲ MATHNAWII, 2625 ー 2627 to invisible love. yet, they testify in respect tO love, nothing but forms; The gifts of lovers tO one another are, exist. the practices 0f fasting and prayer would not If love were only spiritual

T 日 E R U M ー C O L L E C T IO 、 from a reflection Of man cast onto the raven. lt was man s own urge that caused him tO dO it, for, after all, animals are part of man. How can a part teach the whole? Similarly, if man wants to write with his left hand, he may pick up the pen but, no matter how firm his resolve may be, his hand will still shake as it writes. Nonetheless, the hand does write some- thing because Of the command from the heart. F け料 MA FIHI #II

Surre11der HEN A MAN ACKNOWLEDGES his se ハ rant- hOOd in relation tO GOd, he is aware of his act of being a servant. lt may be for God, but he still sees himself and his own act along with seeing God. He is not 、 vned ”・ someone iS drowned When there iS IÄ() motion or action, in Whom there iS no movement bLlt the movement Of the water. A lion chases a gazelle. The gazelle flees from the lion. There are two existences, the lion's and the gazelle's. When the lion catches the gazelle and the gazelle faints in fear under the lion's wrathful paw, then there remains only the lion's existence: the gazelle's being is obliterated. The saints' 'absorption is such that God causes them to fear Him with a fear different from the fear humans have Of lions, tigers, and tyrants. He reveals tO them that fear is from God, security is from God pleasure and ease are from GOd, and the necessities of day-to-day life are from God. 簡 the saints God appears in a particular, sensible form that can be seen with the eye, like that Of a lion, a tiger, or fire.

わ社 r 仇 7 れ c 行 0 〃 XIII He who is the companion and healer of all beings, He who is the soul and the universe that births SOLIIS. Shams of Tabr レ , a strange wild man, a hermit and a wanderer, was in hiS sixties When he and Rumi met. His ferocious, often scornful temperament had made him many enemies. Legend has it that Shams had prayed for years t0 meet someone who could stand the grandeur and uncompromising intensity Of hiS presence and receive the fLlll transmission 0 「 everything Divine Love had taught him. One day, it is said, God spoke to him and asked him what he would give in exchange. Shams offered Him his life. Then God to 旧 him to go to Konya, where he would meet the mystic beloved destined for him, Jalaluddin, the son of Bahaduddin of Balkh. As to how Rumi and Shams actually encountered each Other, no one is really sure. ln my opinion, the loveliest of all the many versions is that Shams ac- costed Rumi as he was riding a donkey through the streets of Konya, followed by a horde of disciples. Shams challenged Rumi: "Who was the greatest of all mystics, Bayazid [a Sufi prophet] or Muhammad?" 'That is a bizarre question, considering that Muhammad was beyond all prophets," Rumi replied. Shams then said, "So what then did Muhammad mean when he told God, 'I didn't know you as I

68 T 日 E R U M ー C ( ) L L E C T IO N fair That which amazed you in the faces ofthe every wallis left darkened and black. When the Sunbeam has returned home, like the stars, from these bodily walls. They, the light of that Sun, turn back again, have arrived here from the Sun of Excellence. AII that beauty, power, virtue, and excellence a ray from the Sun of Being. that he may know that those robes were a loan, only borrowers ; that the stock is Ours and the well-dressed are for sure We take them back, in order that he may know and pretended he owned them. His crime was that he put on borrowed clothes the world now rejects: what did he do wrong? That servant for whom the world lovingly wept B O R R O W E D C L O T H E S Camille 日ⅲ ) は ra 〃 s 信 t い N 夜 Ergin ⅲ市 a child grew within her. Be like Mary—by that sweet breath that fills the reed. Sweetness is hidden in the Breath

Praise, G あリ N THE PRESENCE OF SHAMSI TABRIZI someone said, ー have proven the existence of God, indis- putably. " The next morning MevIåna Shamsuddin said, "Last night the angels came down and blessed that man, saying: Praise tO GOd, he has proven our God. May God grant him long life. He has done no injury tO mortals. () little man, God is a given fact. His existence needs no logical proof. げ you must do something, then prove that you yourself have some dignity and rank in His presence. Otherwise He exists without proof. Nor パ市 e 尾田り 'tl ⅲ qg ル帰 c 0 〃研 c ra His 卩 rai 記い 7 : 44 ]. Of this there is no doubt. F Ⅱ・料 MA は料〃 2 ー T() PRAISE G()D ISTO BE puRIFIED:whenpurityar- rives, corruption quickly leaves. Opposites flee from each other: night flees when the light dawns. When the pure Name enters the mouth, neither impurity

P れ行り F YOU SPEAK WELL OF ANOTHER, the good will return to you. The good and praise you speak of another you speak ⅲ reality of yourself. A parallel would be when someone plants a garden and herb bed around his house. Every time he looks out he sees flowers and herbs. If you accustom yourself tO speak well 0f others, you are always in a paradise. When you do a good deed for someone else you be- come a friend t0 him, and whenever he thinks 0f you he will think of you as a friend—and thinking of a friend is as restful as a flower garden. When you speak Ⅲ 0f someone else, you become detestable in his sight so that whenever he thinks of you he will imagine a snake or a scorpion, or thorns and thistles. Now, if you can look at the flowers in a garden day and night, why would you wander in a briar patch or a snake pit? Love everybody so that you may always stay among the flowers 0f the garden. If you hate everybody and imagine enemies everywhere, it would be like wandering day and night ⅲ a briar patch or snake pit.

238 T 日 E R U M ー C 0 L L E C T IO 、 Such a heart has only borrowed things to live with. The garden oflove is green without limit and yields many fruits other than sorrow or joy. Love is beyond either condition: without spring, without autumn, it is always fresh. MATHNAWII, 1779 ー 1794 ( 'tra 扉い K 訪汁日襯ⅲ s ) S I F TE R O F D U S T Suppose you know the definitions of all substances and their products, what good is this tO you? Know the true definition of yourself. That is essential. Then, when you know your own definition, flee from it, that you may attain tO the One whO cannot be defined, O sifter of the dust. MATHNAWI v, 564-565 (tra 燃翻い K 訪汁 He / 川ⅲ s た朝〃 Camille 日川ⅲ s )

P Ⅲラり , 219 The saints love everybody and see everything as good, not for anyone else's sake but for their own, lest a hateful detestable image come into their view. Since there is no choice in this world but to think of people, the saints have striven t0 think of everybody as a friend SO that hatred may not mar their way. So, everything you do with regard to people and every mention you make ofthem, good or evil, will all return t0 you. Hence G0d says, He ・ u 市 0 0 市 right, れの the 翫んⅢル lge 可 / 示ひ u 襯 s 側なⅢ厖盟市 0 evil, ag ⅲ s ロ厖襯 e " [ 41 : 46 ] , and " Ⅵ 4 田一 ever s ″怩 ro れ g 供引可 the 社ⅵ g 可Ⅲ社 , s 〃わ。旧市ハⅢ・ " [ 99 : 8 ]. F Ⅱ・料 MA F Ⅱ・料〃 15