Sunday, November 23, 2008

Secrets of the Name and the Named One | Ghazals from Diwaan-e-Mo'in

Sibghata Allahi
waman ahsanu mina Allahi sibghatan! ..

(Receive) Color from Allah
and who is better than Allah in coloring!

. The Quran 2:138 .


Bismillah Sadiq  Alam MysticSaint Calligraphy Allah
.I.

Robud jaan o delam raa jamaal-e-naam-e-khodaa / Nawaakht teshna labaan raa zolaal-e-naam-e-khodaa

My soul and my heart have been captivated by the beauty of the Name of God. My thirsty lips have been comforted by the pure water of the Name of God.

Wesaal-e-haqq talabi hamneshin naamash baash / Bebin wesaal-e-khodaa dar wesaal-e-naam-e-khodaa

If you search for union with God, be a companion of His Name,
You’ll see that union with God is in union with the Name of God.

Miyaan-e-esm o mosamma chu farq nist bebin / To dar tajalliye asmaa kamaal-e-naam-e-khodaa

As there is no difference between the Name and the Named One,
You’ll see in the manifestation of the names the perfection of the Name of God.

Yaqin badaan ke to baa haqq neshasta shab o ruz / Chu hamneshin to baashad khayaal-e-naam-e-khodaa

You can be certain of this, that you’ll sit with God day and night,
If you are constantly reflecting on the Name of God.

Toraa sazad tayaraan dar fazaaye ‘aalam-e-qods / Ba-shart-e aanke beparri ba-baal-e-naam-e-khodaa

You can fly to the spacious sacred world,
If you can provide yourself with the wings of the Name of God.

Chu naam-e u shenauwam gar buwad maraa sad jaan / Fedaaye ust ba-‘ezz o jalaal-e-naam-e-khodaa

When I hear the Name of God, even if I’d have a hundred lives,
I’d become His devotee by the grandeur and glory of the Name.

Mo’in ze goftan-e-naamash malul kai gardad / Ke az khodaast malaalat malaal-e-naam-e-khodaa

Mo’in why be tired of the recitation of His Name?
You’d be tired of God if you’d be tired of the Name of God.

.II.

Chu man az hastiye-khod dur baasham / Ba-khod ham naazer o manzur baasham

As I am far from a selfish existence,
I am myself both the observer and the observed.

Chu jaam o baada o saaqi mohaiyast / Rawaa baashad ke man makhmur baasham

As the cup, the wine and the wine-poorer are available,
It is only proper that I am drunk.

Ze jaam-e-wahdatam yak jor’a bakhsh / Ke dar daar-e fanaa’ mansur baasham

Give me one draught from the cup of union,
So that I am a Mansur on the gibbet of extinction.

Az aan jaami ke chun serr-e anaa’l-haqq / Bar aayad bar zabaan ma’zur baasham

From that cup the secret of ‘I am the Truth’
Comes unbidden out of my mouth.

Ze taab-e-‘aks-e-khurshid-e-haqiqat / Chu zarra mazhar-e-aan nur baasham

Because of the light reflected from the sun of the Truth
I am a particle of dust made manifest by that light.

Nadaarad taab nuram cheshm-e-khoffaash / Hamaan behtar ke man mastur baasham

The eyes of the bat cannot see my light,
Thus it is better if I remain hidden.

Ze shahr-e-‘eshq miaayad mo’ini / ‘Ajab nabovad agar mashhur baasham

Mo’ini has returned from the city of love,
Thus it is no wonder that I have become famous.

.III.

Aatesh-e-‘eshq-e to dar jaan-e-man oftaad konun / Raft aaraam o qaraaram hama barbaad konun

The fire of Your love has now set my heart in flames
All inward peace and stability have left me and now I’m ruined.

Aanke bar har rag-e-jaan zakhm-e-to khordam chun chang / Che ‘ajab gar konam az dast-e-to faryaad konun

Your hands have inflicted wounds on each of my arteries
Is it strange if I now cry out for help because of Your hands?

Gar che del kham-e-chaugan-e-balaa’ oftaad ast / Joz tahammol che towaan kard chu oftaad konun

Although my heart experiences the pain of the stick of affliction,
What can I do, but to endure patiently what happens to me now?

Shaah-e-‘eshq aamad o shar-e-del-e-man wiraan kard / Lek sad ganj behar zaawiya benehaad konun

The King of love came and destroyed the city of my heart,
But now I discover that in every corner He placed hundreds of treasures.

Khalq guyand ke in shahr cheraa wiraan shod / Wah ke wiraan nashod in balke shod aabaad konun

The people have explained why this city has been destroyed,
But in fact instead of being destroyed it has now been revived.

Moddati basta-ye-zendaan-e-tabi’at budam / Dast-e-ghaib aamad o bandam hama bekoshaad konun

For quite some time I was imprisoned by my selfish nature,
But a hand from the unseen has come to free me now of my chains.

Saaqi-ye-bazm-e-khodaay dar-e-maikhaana koshaad / Sad hazaaraan khom-e-khomkhaana beman daad konun

The Cupbearer of the divine banquet has opened the door of the tavern. Just now He gave me a hundred thousand cups from His wine-vault.

Taa rokh-e-saaqi-ye-maa parda-ye-‘ezzat bardaasht / Tawr-e-hasti-ye-maraa kond ze boniyaad konun

After the unveiling of the glorious face of my Cupbearer
My present state of existence has been shaken from its foundation.

Aan hama baada az jaam-e-safaa khurda mo’in / Hamchonaan az talab-e-khish na estaad konun

Mo’in has drunk so many cups of that pure wine,
Yet even now his search will not stop.


Source: Translated by Mohammed Siraj from Kalam-i-Lam Yazal which contains 100 ghazaliyyat coming from the larger "Diwaan-e-Mo'in". It has been published by the Khuda Bakhsh Oriental Public Library in Patna which has the original, complete Persian text of the Diwaan.

The "Diwaan-e-Mo'in" has been attributed to sufi saint of 12th-13th century Khwaja Mo'inuddin Chishti. It is not certain if he really is the author, but in all cases the real author is a very advanced Sufi. The Chishti Sufi Order consider these teachings as valuable.

In poetry, the ghazal is a poetic form consisting of rhyming couplets and a refrain. Each line must share the same meter. The form is ancient, originating in 6th century pre-Islamic Arabic verse. It is derived from the Arabian panegyric qasida. The ghazal spread into South Asia in the 12th century under the influence of the new Islamic Sultanate courts and Sufi mystics. (details)

. art: Bismi'Llah (in the Name of Allah) in arabic calligraphy | mixed media by Sadiq

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