Showing posts with label Sufi. Show all posts
Showing posts with label Sufi. Show all posts
Friday, October 17, 2025
Thursday, September 25, 2025
sufi Kathalu 2 Rajakumari సూఫీ కథలు - - రాజకుమారి
సూఫీ కథలు - - రాజకుమారి
Interesting Sufi story! Really short one!
Monday, September 22, 2025
sufi Kathalu 1 Bharata deshapu Pakshi సూఫీ కథలు - భారత దేశపు పక్షి
సూఫీ కథలు
భారత దేశపు పక్షి
A really short bit!
Listen and share if you like it!
Monday, September 1, 2025
Chetta - A story of Saadi Shirazi - చెత్త - సాదీ షిరాజీ కథ - గోపాలం గళంలో
చెత్త
సాదీ షిరాజీ కథ
గోపాలం గళంలో
The teacher said something!
The disciple understood it in his own way!!
Monday, July 28, 2025
Tuesday, June 10, 2025
సూఫీ కథలు : కలలు - రొట్టె ముక్క
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కలలు - రొట్టె ముక్క
ముగ్గురు ప్రయాణికులు చాలాకాలంగా, చాలాదూరం కలిసి వెళుతున్నారు. కనుక స్నేహితులయ్యారు. కష్టసుఖాలను పంచుకున్నారు.
కొన్నాళ్లు అట్లా గడిచిన తర్వాత వాళ్లకు
తమదగ్గర ఒక రొట్టెముక్క, గుక్కెడు నీళ్లు
మాత్రమే మిగిలాయని అర్థమయింది. అవి ఎవరికి చెందాలనే విషయంలో కీచులాటలు కూడా
మొదలయినయి. ఉన్నదాన్ని పంచుకు తినాలనుకున్నారు. ఉండేది తక్కువ కనుక పంపకం
కుదరలేదు.
చీకటి పడసాగింది. పడుకోవడం మంచిది, అన్నాడొకతను. నిద్రలో ఎవరికి గొప్ప కలవస్తే వారు
జరగవలసిందేమిటో నిర్ణయించాలని కూడా సలహాయిచ్చాడతను.
మరుసటి ఉదయం పొద్దు పొడుస్తుంటే ముగ్గురూ నిద్ర
లేచారు.
‘నాకల చెప్పనా?’ అంటూ మొదటి మనిషి మొదలు పెట్టాడు ‘నేను వర్ణించనలవిగాని ప్రదేశాలకు
కొనిపోబడ్డాను. అక్కడంతా అందమే. ప్రశాంతతే. అక్కడొక జ్ఞాని కనిపించాడు. ‘నీ గతము,
భవిష్యత్తు గొప్పవి. అందరూ మెచ్చుకోదగ్గవి. తిండి నీకే
చెందాలి’ అని చెప్పాడా జ్ఞాని.
అతని మాటలు ముగియక ముందే రెండవ మనిషి
అందుకున్నాడు ‘కదూ! అసలు నాకు నా గతం, భవిష్యత్తు అన్నీ
కలలో కనిపించాయి. నేను భవిష్యత్తులో ఒక సర్వజ్ఞుడిని దర్శించాను. అతనన్నాడు గదా!
నీ మిత్రులకన్నాముందు ఆతిండి నీకే అందాలి. నీవు తెలివి, ఓపిక గలిగినవాడివి. నీవు నాయకుడవు కావాలి గనుక, నీకు మంచి పోషణ అందాలి’ అని చెప్పుకు వచ్చాడతను.
మూడవ ప్రయాణికుడు నెమ్మదిగా చెప్పసాగాడు. ‘నాకు
కలలో ఏమీ కనబడలేదు. ఏమీ వినబడలేదు. ఏమీ అనలేదు కూడా. నాకు నిద్ర తేలిపోయి మెలుకువ
వచ్చింది. రొట్టె, నీళ్లు వెదికాను. అక్కడిక్కడే తిన్నాను కూడా.
అదీ అసలు సంగతి’ అన్నాడతను.
షత్తారీ సమాధి
ఈ కథను షా మహమ్మద్ షత్తారీ చెప్పాడంటారు. ఆయన 1563లో గతించాడు. హుమాయాన్ చేత గౌరవం పొందిన వాడతను. షత్తారీ,
మతానికి వ్యతిరేకమయిన మాటలు చెపుతున్నాడని, మరణశిక్ష వేయాలన్నారు. కానీ ప్రత్యేక పరిస్థితులలో చెప్పిన
మాటలను మామూలు పండితపద్ధతిలో విమర్శించడానికి లేదని, ఆయనను వదిలేశారు. ఆయన సమాధి గ్వాలియర్లో ఉంది.
Happy Reading!!
Friday, December 21, 2018
The Tavern
The Tavern
Somewhere it is said this endless world is after all an old Tavern.
ON THE TAVERN
In the tavern are many wines—the wine of delight in color and form and taste, the wine of the intellect’s agility, the fine port of stories, and the Cabernet of soul singing.
Being human means entering this place where entrancing varieties of desire are served.
The grape skin of ego breaks and a pouring begins. Fermentation is one of the oldest symbols for human transformation.
When grapes combine their juice and are closed up together for a time in a dark place, the results are spectacular.
This is what lets two drunks meet so that they don’t know who is who.
Pronouns no longer apply in the tavern’s mud-world of excited confusion and half-articulated wantings.
But after some time in the tavern, a point comes, a memory of elsewhere, a longing for the source, and the drunks must set off from the tavern and begin the return.
The tavern is a kind of glorious hell that human beings enjoy and suffer and then push off from in their search for truth.
The tavern is a dangerous region where sometimes disguises are necessary, but never hide your heart, Rumi urges.
Keep open there.
A breaking apart, a crying out into the street, begins in the tavern, and the human soul turns to find its way home.
It’s 4 A.M. Nasruddin leaves the tavern and walks the town aimlessly. A policeman stops him. “Why are you out wandering the streets in the middle of the night?” “Sir,” replies Nasruddin, “if I knew the answer to that question, I would have been home hours ago!”
Friends,
Try to read the real meaning of the sentences above.
Truth is very disturbing as always.
Tuesday, July 12, 2016
Hazrat Inayat Khan - Sufi - Word was God
The Power of The Word
We find in the Bible the words:‘In the beginning was the word, and the word was God,’ and we also find that the word is light, and that when that light dawned the whole creation manifested.
These are not only religious verses; to the mystic or seer the deepest revelation is contained in them.
Here is a thought, which may be pondered over for years, each time with fresh inspiration. It teaches that the first sign of life that manifested was the audible expression or sound: that is the word. When we compare this interpretation with the Vedanta philosophy, we find that the two are identical. All down the ages the Yogis and seers of India have worshipped the WordGod, or Sound-God, and around that idea is centered all the mysticism of sound or utterance. Not alone among Hindus, but among the seers of the Semitic, the Hebraic races the great importance of the word was recognized. The sacred name, the sacred word, were always esteemed in the Jewish religion. Also in Islam, that great religion whose mysticism the West is only beginning to discover, one finds the doctrine of Ismahism which,translated,isthe‘doctrineofthemysticalword’.TheZoroastrians,whohadtheir religion given to them long before the time of Buddha or Christ, and who have lost many of their teachings through the changes of time and conditions, have yet always preserved the sacred words. Sanskrit is now considered a dead language –but in the Indian meditations called Yoga, Sanskrit words are still used because of the power of sound and vibration that is contained in them The deeper we dive into the mystery of life the more we find that its whole secret is hidden in what we call words.
All occult science, all mystical practices are based upon the science of word or sound. Man is a mystery in all aspects of his being, not only in mind and soul, but also in that organism which he calls his body. It is his body, of which the Sufis say that it is the temple of God. This is not a mere saying or belief, for if man studies his body from the mystical point of view, he will find it to be much more subtle and for-reaching, and much more capable of doing, understanding and feeling, than he believes it to be. There are faculties of the soul which express themselves through certain centers in the body of man. As there are parts of lands to which water never reaches –and therefore they never become fertile soil –so it is with these centers when the breath never reaches them. They are intuitive, they are full of peace and balance, they are the centers illumination, yet never have they been awakened, for man has breathed only in those parts of his body by which he can eat, and live, and perform action. He is only half alive, if his existence is compared with the fullness of life that can be obtained by spiritual development. It may be compared to living in a great town and not knowing that there are many beautiful things that one has never seen.
As there are many people who travel to distant hands and do not know their own country, so it is with man. He is interested in all that brings beauty and joy, and yet does not know the source of all such things in himself. Man breathes, but he does not breathe rightly. As the rain falls on the ground and matures little plants and makes the soil fertile, so the breath, the essence of all energy, falls as a rain on all parts of the body. This also happen in the case of the mind, but man cannot even perceive that part of the breath that quickens the mind; only that felt in the body is perceptible, and to the average man it is not even perceptible in the body. He knows nothing of it, except what appears in the form of inhalation and exhalation through the nostrils. It is this, alone which is generally meant when man speaks of breath. When we study the science of breath, the first thing we notice is that breath is audible; it is a word in itself, for what we cal a word is only a more pronounced utterance of breath fashioned by the mouth and tongue. In the capacity of the mouth breath becomes voice, andthereforetheoriginalconditionofawordisbreath.Thereforeifwesaid:‘First was the breath’,it would be the same as saying;‘In the beginning was the word'
We find in the Bible the words:‘In the beginning was the word, and the word was God,’ and we also find that the word is light, and that when that light dawned the whole creation manifested.
These are not only religious verses; to the mystic or seer the deepest revelation is contained in them.
Here is a thought, which may be pondered over for years, each time with fresh inspiration. It teaches that the first sign of life that manifested was the audible expression or sound: that is the word. When we compare this interpretation with the Vedanta philosophy, we find that the two are identical. All down the ages the Yogis and seers of India have worshipped the WordGod, or Sound-God, and around that idea is centered all the mysticism of sound or utterance. Not alone among Hindus, but among the seers of the Semitic, the Hebraic races the great importance of the word was recognized. The sacred name, the sacred word, were always esteemed in the Jewish religion. Also in Islam, that great religion whose mysticism the West is only beginning to discover, one finds the doctrine of Ismahism which,translated,isthe‘doctrineofthemysticalword’.TheZoroastrians,whohadtheir religion given to them long before the time of Buddha or Christ, and who have lost many of their teachings through the changes of time and conditions, have yet always preserved the sacred words. Sanskrit is now considered a dead language –but in the Indian meditations called Yoga, Sanskrit words are still used because of the power of sound and vibration that is contained in them The deeper we dive into the mystery of life the more we find that its whole secret is hidden in what we call words.
All occult science, all mystical practices are based upon the science of word or sound. Man is a mystery in all aspects of his being, not only in mind and soul, but also in that organism which he calls his body. It is his body, of which the Sufis say that it is the temple of God. This is not a mere saying or belief, for if man studies his body from the mystical point of view, he will find it to be much more subtle and for-reaching, and much more capable of doing, understanding and feeling, than he believes it to be. There are faculties of the soul which express themselves through certain centers in the body of man. As there are parts of lands to which water never reaches –and therefore they never become fertile soil –so it is with these centers when the breath never reaches them. They are intuitive, they are full of peace and balance, they are the centers illumination, yet never have they been awakened, for man has breathed only in those parts of his body by which he can eat, and live, and perform action. He is only half alive, if his existence is compared with the fullness of life that can be obtained by spiritual development. It may be compared to living in a great town and not knowing that there are many beautiful things that one has never seen.
As there are many people who travel to distant hands and do not know their own country, so it is with man. He is interested in all that brings beauty and joy, and yet does not know the source of all such things in himself. Man breathes, but he does not breathe rightly. As the rain falls on the ground and matures little plants and makes the soil fertile, so the breath, the essence of all energy, falls as a rain on all parts of the body. This also happen in the case of the mind, but man cannot even perceive that part of the breath that quickens the mind; only that felt in the body is perceptible, and to the average man it is not even perceptible in the body. He knows nothing of it, except what appears in the form of inhalation and exhalation through the nostrils. It is this, alone which is generally meant when man speaks of breath. When we study the science of breath, the first thing we notice is that breath is audible; it is a word in itself, for what we cal a word is only a more pronounced utterance of breath fashioned by the mouth and tongue. In the capacity of the mouth breath becomes voice, andthereforetheoriginalconditionofawordisbreath.Thereforeifwesaid:‘First was the breath’,it would be the same as saying;‘In the beginning was the word'
Sunday, July 12, 2015
What is Sufism?
From Idries Shah.
Four men-a Persian, a Turk, an Arab, and a Greek were standing in a village street . They were traveling com panions, making for some distant place but at this moment they were arguing over the spending of a single piece of money which was all that they had among them.
"I want to buy angur," said the Persian.
"I want uzum," said the Turk.
"I want inab," said the Arab.
"Not" said the Greek, "we should buy staftl."
Another traveler passing, a linguist, said, "Give the coin to me. I undertake to satisfy the desires of all of you ."
At first they would not trust him . Ultimately they let him have the coin. He went to the shop of a fruit seller and bought four small bunches of grapes .
"This is my anger," said the Persian.
"But this is what I call uzum," said the Turk .
"You have brought me inab," said the Arab .
"Not" said the Greek, "this in my language is staftl."
The grapes were shared out among them, and each realized that the disharmony had been due to his faulty understanding of the language of the others.
"The travelers," said the Agha, "are the ordinary people of the world . The linguist is the Sufi. People know that they want something, because there is an inner need in them. They may give it different names, but it is the same thing. Those who call it religion have different names for it, and even different ideas as to what it might be. Those who call it ambition try to find its scope in different ways. But it is only when a linguist appears, someone who knows what they really mean, that they can stop the struggling and get on with the eating of the grapes ."
Four men-a Persian, a Turk, an Arab, and a Greek were standing in a village street . They were traveling com panions, making for some distant place but at this moment they were arguing over the spending of a single piece of money which was all that they had among them.
"I want to buy angur," said the Persian.
"I want uzum," said the Turk.
"I want inab," said the Arab.
"Not" said the Greek, "we should buy staftl."
Another traveler passing, a linguist, said, "Give the coin to me. I undertake to satisfy the desires of all of you ."
At first they would not trust him . Ultimately they let him have the coin. He went to the shop of a fruit seller and bought four small bunches of grapes .
"This is my anger," said the Persian.
"But this is what I call uzum," said the Turk .
"You have brought me inab," said the Arab .
"Not" said the Greek, "this in my language is staftl."
The grapes were shared out among them, and each realized that the disharmony had been due to his faulty understanding of the language of the others.
"The travelers," said the Agha, "are the ordinary people of the world . The linguist is the Sufi. People know that they want something, because there is an inner need in them. They may give it different names, but it is the same thing. Those who call it religion have different names for it, and even different ideas as to what it might be. Those who call it ambition try to find its scope in different ways. But it is only when a linguist appears, someone who knows what they really mean, that they can stop the struggling and get on with the eating of the grapes ."
Wednesday, August 18, 2010
Dog, Stick and Sufi
Here is a story about the difference between a man and a dog!
Is there anything to learn from this?
It is for you to decide!
The story for those who cannot read Telugu or my handwriting for that matter!!
The Dog, the Stick and the Sufi
A MAN dressed as a Sufi was walking along one day when he saw a dog on the road, which he struck hard with his staff. The dog, yelping with pain, ran to the great sage Abu-Said. Throwing himself at his feet and holding up his injured paw, he called for justice against the Sufi who had maltreated him so cruelly.
The wise one called them together. To the Sufi he said: 'O heedless one! How is it possible for you to treat a dumb animal in this manner. Look at what you have done!'
The Sufi answered: Tar from its being my fault, it is that of the dog. I did not strike him from a mere whim, but for the reason that he had fouled my robe.'
But the dog persisted in his complaint.
Then the peerless one addressed the dog: 'Rather than waiting for the Ultimate Compensation, allow me to give you a compensation for your pain.'
The dog said: 'Great and wise one! When I saw this man garbed as a Sufi, I was able to conclude that he would do me no harm. Had I seen instead a man wearing ordinary dress, I would naturally have given him a wide berth. My real mistake was to assume that the outward appearance of a man of truth indicated safety. If you desire his punishment, take away from him the garment of the Elect.
Deprive him of the costume of the People of Righteousness ...'
The dog himself was of a certain Rank in the Way. It is wrong to believe that a man must be better than he.
Does that make any difference?
????????
Is there anything to learn from this?
It is for you to decide!
The story for those who cannot read Telugu or my handwriting for that matter!!
The Dog, the Stick and the Sufi
A MAN dressed as a Sufi was walking along one day when he saw a dog on the road, which he struck hard with his staff. The dog, yelping with pain, ran to the great sage Abu-Said. Throwing himself at his feet and holding up his injured paw, he called for justice against the Sufi who had maltreated him so cruelly.
The wise one called them together. To the Sufi he said: 'O heedless one! How is it possible for you to treat a dumb animal in this manner. Look at what you have done!'
The Sufi answered: Tar from its being my fault, it is that of the dog. I did not strike him from a mere whim, but for the reason that he had fouled my robe.'
But the dog persisted in his complaint.
Then the peerless one addressed the dog: 'Rather than waiting for the Ultimate Compensation, allow me to give you a compensation for your pain.'
The dog said: 'Great and wise one! When I saw this man garbed as a Sufi, I was able to conclude that he would do me no harm. Had I seen instead a man wearing ordinary dress, I would naturally have given him a wide berth. My real mistake was to assume that the outward appearance of a man of truth indicated safety. If you desire his punishment, take away from him the garment of the Elect.
Deprive him of the costume of the People of Righteousness ...'
The dog himself was of a certain Rank in the Way. It is wrong to believe that a man must be better than he.
Does that make any difference?
????????
Monday, March 30, 2009
Rumi’s Love poems.
THROUGH LOVE all that is bitter will sweet
ప్రేమతో చేదంతా తీపి అవుతుంది.
Through Love all that is copper will be gold.
ప్రేమతో రాగి బంగారమవుతుంది.
Through Love all dregs will turn to purest wine
ప్రేమతో మత్తు పదార్థాలన్నీ మంచి సారాయమవుతాయి.
Through Love all pain will turn to medicine.
ప్రేమతే బాధలన్నీ ఔషధాలవుతాయి.
Through Love the dead will all become alive.
ప్రేమతో మృతులంతా జీవంతులవుతారు.
Through Love the king will turn into a slave!
ప్రేమతో రారాజు బానిసవుతాడు.
—
ONCE a beloved asked her lover:
ప్రేమి, ప్రేమికుని ఒక ప్రశ్న అడిగింది.
"Friend, you have seen many places in the world!
మిత్రమా, నీవు ప్రపంచంలో ఎన్నో ప్రదేశాలను చూచావు గదా
Now - which of all these cities was the best?
మరి వాటన్నింటిలో ఏది ఉత్తమంగా ఉందీ అని
He said: "The city where my sweetheart lives!"
అతనన్నాడూ, నా ప్రియురాలున్న నగరమే అని.
—
FROM MYSELF I am copper,
నా అంతకు నేనుగా రాగిని మాత్రమే
,through You, friend, I am gold.
నీవుంటే మిత్రమా, నేను బంగారాన్ని.
From myself I'm a stone, but
నా అంతకు నేనుగా నేనొక రాతిని, కానీ
through You I am a gem!
నీతో ఉంటే రత్నాన్ని.
—
O SUN, fill our house once more with light!
సూర్యుడా, మాయింటిని మరో సారి వెలుగుతో ముంచెత్తు,
Make happy all your friends and blind your foes!
మితృలందరికి సంతోషాన్ని పంచు, శతృవుల కళ్లను పోగొట్టు,
Rise from behind the hill, transform the stones
కొండ వెనకనుండి ఉదయించు, బండలను మార్చి
To rubies and the sour grapes to wine!
మంచి కెంపులుగా, పుల్లని ద్రాక్షలను మంచి మద్యంగా చెయ్యి.
O Sun, make our vineyard fresh again,
సూర్యుడా మా ద్రాక్షతోటను మళ్లీ తాజా చెయ్యి.
And fill the steppes with houris and green cloaks!
మైదానాల మీద మంచి గడ్డిని పరిపించు.
Physician of the lovers, heaven's lamp!
ప్రేమ వైద్యలారా, అదుగో స్వర్గదీపం
Rescue the lovers! Help the suffering!
ప్రేమికులను కాపాడండి, బాధితులకు బాసటనివ్వండి.
Show but your face - the world is filled with light!
ఒక్కసారి మీ ముఖం చూపిస్తే, ప్రపంచమంతా వెలుగు నిండుతుంది.
But if you cover it, it's the darkest night!
ఆ ముఖాన్నే గనుక కప్పుకుంటే, అంతా రాత్రి అవుతుంది.
—
Life of Rumi
The term Sufi, is known to many but, few know the philosophy to its depth. When you read the above poems, you get a feeling that the poet is infatuated with a dame. Mind you the poems are written by Maulana Jalaluddin Rumi, the greatest Sufi ever lived. The love is only towards the God and not towards any mortal being. Such is the devotion in Sufi style. I remember Sri Balantrapu Rajani Kanta Rao, doyen of literature and music saying that Meera Bai was the best Sufi from India. Similarly the love and love poems of Andal can be classified as belonging to this style of love.
Here are a few words about the life and times of Rumi.
The name Mowlana Jalaluddin Rumi stands for Love and ecstatic flight into the infinite. Rumi is one of the great spiritual masters and poetical geniuses of mankind and was the founder of the Mawlawi Sufi order, a leading mystical brotherhood of Islam.
Rumi was born in Wakhsh (Tajikistan) under the administration of Balkh in 30 September 1207 to a family of learned theologians. Escaping the Mongol invasion and destruction, Rumi and his family traveled extensively in the Muslim lands, performed pilgrimage to Mecca and finally settled in Konya, Anatolia, then part of Seljuk Empire. When his father Bahaduddin Valad passed away, Rumi succeeded his father in 1231 as professor in religious sciences. Rumi 24 years old was an already accomplished scholar in religious and positive sciences.
He was introduced into the mystical path by a wandering dervish, Shamsuddin of Tabriz. His love and his bereavement for the death of Shams found their expression in a surge of music, dance and lyric poems, `Divani Shamsi Tabrizi'. Rumi is the author of six volume didactic epic work, the `Masnawi', called as the 'Koran in Persian' by Jami, and discourses, `Fihi ma Fihi', written to introduce his disciples into metaphysics.
If there is any general idea underlying Rumi's poetry, it is the absolute love of God. His influence on thought, literature and all forms of aesthetic expression in the world of Islam cannot be overrated.
Mevlana Jalaluddin Rumi died on December 17, 1273. Men of five faiths followed his bier. That night was named Sebul Arus (Night of Union). Ever since, the Mawlawi dervishes have kept that date as a festival.
ప్రేమతో చేదంతా తీపి అవుతుంది.
Through Love all that is copper will be gold.
ప్రేమతో రాగి బంగారమవుతుంది.
Through Love all dregs will turn to purest wine
ప్రేమతో మత్తు పదార్థాలన్నీ మంచి సారాయమవుతాయి.
Through Love all pain will turn to medicine.
ప్రేమతే బాధలన్నీ ఔషధాలవుతాయి.
Through Love the dead will all become alive.
ప్రేమతో మృతులంతా జీవంతులవుతారు.
Through Love the king will turn into a slave!
ప్రేమతో రారాజు బానిసవుతాడు.
—
ONCE a beloved asked her lover:
ప్రేమి, ప్రేమికుని ఒక ప్రశ్న అడిగింది.
"Friend, you have seen many places in the world!
మిత్రమా, నీవు ప్రపంచంలో ఎన్నో ప్రదేశాలను చూచావు గదా
Now - which of all these cities was the best?
మరి వాటన్నింటిలో ఏది ఉత్తమంగా ఉందీ అని
He said: "The city where my sweetheart lives!"
అతనన్నాడూ, నా ప్రియురాలున్న నగరమే అని.
—
FROM MYSELF I am copper,
నా అంతకు నేనుగా రాగిని మాత్రమే
,through You, friend, I am gold.
నీవుంటే మిత్రమా, నేను బంగారాన్ని.
From myself I'm a stone, but
నా అంతకు నేనుగా నేనొక రాతిని, కానీ
through You I am a gem!
నీతో ఉంటే రత్నాన్ని.
—
O SUN, fill our house once more with light!
సూర్యుడా, మాయింటిని మరో సారి వెలుగుతో ముంచెత్తు,
Make happy all your friends and blind your foes!
మితృలందరికి సంతోషాన్ని పంచు, శతృవుల కళ్లను పోగొట్టు,
Rise from behind the hill, transform the stones
కొండ వెనకనుండి ఉదయించు, బండలను మార్చి
To rubies and the sour grapes to wine!
మంచి కెంపులుగా, పుల్లని ద్రాక్షలను మంచి మద్యంగా చెయ్యి.
O Sun, make our vineyard fresh again,
సూర్యుడా మా ద్రాక్షతోటను మళ్లీ తాజా చెయ్యి.
And fill the steppes with houris and green cloaks!
మైదానాల మీద మంచి గడ్డిని పరిపించు.
Physician of the lovers, heaven's lamp!
ప్రేమ వైద్యలారా, అదుగో స్వర్గదీపం
Rescue the lovers! Help the suffering!
ప్రేమికులను కాపాడండి, బాధితులకు బాసటనివ్వండి.
Show but your face - the world is filled with light!
ఒక్కసారి మీ ముఖం చూపిస్తే, ప్రపంచమంతా వెలుగు నిండుతుంది.
But if you cover it, it's the darkest night!
ఆ ముఖాన్నే గనుక కప్పుకుంటే, అంతా రాత్రి అవుతుంది.
—
Life of Rumi
The term Sufi, is known to many but, few know the philosophy to its depth. When you read the above poems, you get a feeling that the poet is infatuated with a dame. Mind you the poems are written by Maulana Jalaluddin Rumi, the greatest Sufi ever lived. The love is only towards the God and not towards any mortal being. Such is the devotion in Sufi style. I remember Sri Balantrapu Rajani Kanta Rao, doyen of literature and music saying that Meera Bai was the best Sufi from India. Similarly the love and love poems of Andal can be classified as belonging to this style of love.
Here are a few words about the life and times of Rumi.
The name Mowlana Jalaluddin Rumi stands for Love and ecstatic flight into the infinite. Rumi is one of the great spiritual masters and poetical geniuses of mankind and was the founder of the Mawlawi Sufi order, a leading mystical brotherhood of Islam.
Rumi was born in Wakhsh (Tajikistan) under the administration of Balkh in 30 September 1207 to a family of learned theologians. Escaping the Mongol invasion and destruction, Rumi and his family traveled extensively in the Muslim lands, performed pilgrimage to Mecca and finally settled in Konya, Anatolia, then part of Seljuk Empire. When his father Bahaduddin Valad passed away, Rumi succeeded his father in 1231 as professor in religious sciences. Rumi 24 years old was an already accomplished scholar in religious and positive sciences.
He was introduced into the mystical path by a wandering dervish, Shamsuddin of Tabriz. His love and his bereavement for the death of Shams found their expression in a surge of music, dance and lyric poems, `Divani Shamsi Tabrizi'. Rumi is the author of six volume didactic epic work, the `Masnawi', called as the 'Koran in Persian' by Jami, and discourses, `Fihi ma Fihi', written to introduce his disciples into metaphysics.
If there is any general idea underlying Rumi's poetry, it is the absolute love of God. His influence on thought, literature and all forms of aesthetic expression in the world of Islam cannot be overrated.
Mevlana Jalaluddin Rumi died on December 17, 1273. Men of five faiths followed his bier. That night was named Sebul Arus (Night of Union). Ever since, the Mawlawi dervishes have kept that date as a festival.
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