Beruflich Dokumente
Kultur Dokumente
1QBAI
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E<7>
^CD :C^
CO
Presented to the
Aziz Ahmad
KHUDI)
MACMILLAN AND
LONDON
CO., LIMITED
MADRAS
THE MACMILLAN
CO.
OF CANADA,
LTD.
TORONTO
THE
SHEIKH
MUHAMMAD
OF LAHORE
IQBAL
REYNOLD
A.
NICHOLSON,
Lrrr.D., LL.D.
MACMILLAN AND
ST.
CO.,
LIMITED
MARTIN'S STREET,
1920
LONDON
COPYRIGHT
(i^
CONTENTS
PACE
Introduction
vii
Prologue
I.
Showing that the system of the universe originates in the Self, and that the continuation
of the
life
of all individuals
. .
16
Showing that the life of the Self comes from forming desires and bringing them
to birth
23
is
III.
strengthened by
28
IV.
38
V. Showing that
when the
Self
is
strengthened
.
by Love it gains dominion over the outward and inward forces of the universe
VI.
43
tale of
of the Self
this
subject races of
mankind in order that by means they may sap and weaken the
....
48
VII.
To
the effect that Plato, whose thought has deeply influenced the mysticism and literature of Islam, followed the sheep's
vi
...
. .
56
VIII. Concerning the true nature of poetry and the reform of Islamic literature
60
IX. Showing that the education of the Self has three stages: Obedience, Self-control,
...
72
85
and complained that he mercy on him was oppressed by his enemies XII. Story of the bird that was faint with thirst
XIII. Story of the diamond and the coal
.
95
100
104
XIV. Story of the Sheikh and the Brahmin, followed by a conversation between Ganges and Himalaya to the effect that
the continuation of social
traditions of the
life depends on firm attachment to the characteristic
community
108
XV. Showing
life is
that the purpose of the Moslem's to exalt the Word of Allah, .and
that the Jihad (war against unbelievers), if it be prompted by land-hunger, is unlawful in the religion of Islam
. .
116
XVI. Precepts written for the Moslems of India by Mir NajatNakshband, who is generally known as Baba Sahra'i .122
.
XVII. Time
XVIII.
is
a sword
134
141
An
invocation
INTRODUCTION
THE
at
Asrdr-i
Khudi was
1915.
I
first
Lahore
in
afterwards and thought so highly of it that I wrote to Iqbal, whom I had the
pleasure of meeting at Cambridge some fifteen years ago, asking leave to prepare
an English translation.
My
but
proposal in the
to do,
laid
Before submitaside until last year. ting it to the reader, a few remarks are
necessary concerning the author. 1
1
poem and
text
its
The present
of the
second edition.
vii
viii
an Indian Moslem.
the
his stay in
West he
studied
During modern
His dissertation bridge and Munich. on the development of metaphysics in Persia an illuminating sketch apSince then peared as a book in 1908. he has developed a philosophy of his
own, on which
am
able to give
extremely interesting
Of this, however, cated by himself. the Asrdr-i Ktiudi gives no systematic account, though it puts his ideas in a
While popular and attractive form. the Hindu philosophers, in explaining
the doctrine of the
unity of being, addressed themselves to the head, Iqbal,
like the Persian poets
'
who
teach the
same
doctrine, takes a
more dangerous
He
is
lgi-J2i}l to
T
-j
INTRODUCTION
convince.
ix
His message
:
is
Mohammedans
Moslems everywhere
a happy choice, for amongst educated Moslems there are many familiar with
language
is
Iqbal comes forward as an apostle, not to his own age, then to posterity
"
I I
if
have no need of the ear of To-day, " am the voice of the poet of To-morrow
and
he invokes
cup with wine and pour moonbeams into the dark night
the Saki to
his
of his thought,
" That
I may lead home the wanderer, And imbue the idle looker-on with
restless
impatience,
And advance hotly on a new quest, And become known as the champion
spirit."
of a
new
Let us begin at the end. What is the far-off goal on which his eyes are
fixed
?
The answer
to that question
and we
be
if
less likely to
stumble on the
way
Iqbal
we
has
see whither
we
are going.
drunk deep of European literature, his philosophy owes much to Nietzsche and Bergson, and his poetry
us of Shelley yet he thinks and feels as a Moslem, and just for this reason his influence may be
;
often reminds
great.
He
Utopian state no Moslems, longer divided by the barriers of race and country,
which
all
be one.
He
will
" rob us of Paradise These, he says, they make us strangers to each other,
"
destroy feelings of brotherhood, and sow the bitter seed of war. He dreams
INTRODUCTION
xi
"worshipper of
false
gods,"
who
has
N on
Moslems
are simply unbelievers, and (in theory, at any rate) the Jihad is justifiable,
it
**
Moslem
its
fraternity,
&
centre and knit together by love of Allah and devotion to the Prophetis
such
Iqbal's ideal.
In the Asrdr-i
may
deals
Moslem,
of the Islamic
community.
The
cry
"
Back
to the
Koran
Back
xii
to
somewhat discouraging.
occasion
it
is
tionary 'force of
Western philosophy,
which Iqbal hopes and believes will vitalise the movement and ensure its
triumph.
He
sees
that
Hindu
in-
pantheism have destroyed the capacity for action, based on scientific observation and
of phenomena, which the Western peoples " and distinguishes Now, this especially the English."
interpretation
tellectualism
and
Islamic
capacity depends ultimately on the conviction that khudi (selfhood, individuality, personality)
is
real
and
is
not merely an
all
illusion
of the mind.
himself with
prevailing
in
INTRODUCTION
xiii
once more become strong and free. He appeals from the alluring raptures
ef Hafiz to the moral fervour of Jalalu'ddfn
in
Platonic
the
fresh
and vigorous monotheism which inspired Mohammed and brought Islam into 1 existence. Here, perhaps, I should
guard against a possible misunderstandIqbaFs philosophy is religious, but he does not treat philosophy as the
ing.
handmaid of
the
full
religion.
Holding that
It is
omitted in
my
translation.
xiv
more perfect
upon
earth.
1
is
composed
in
the metre and modelled on the style of the famous Masnavi. In the prologue
Iqbal
relates
is
who
him
how
and
sing.
Much
as
he
dis-
type of Sufism exhibited by Hafiz, he pays homage to the pure and profound genius of Jalalu'ddin, though
likes the
himself in the community reflects both the past and the future as in a mirror, so that he transcends mortality and enters into the life of Islam, which is infinite and
everlasting. Among the topics discussed are the origin of society, the divine guidance of man through the prophets, the formation of collective life-centres, and the
INTRODUCTION
his pantheistic flights.
xv
To European
readers the
Asrdr-t
grasped the meaning or rendered it correctly but I hope that such errors
;
to
the assistance so
friend
kindly given
me by my
Muhampoem
mad
Shafi,
now
Professor of Arabic at
I read the
whom
many
points of difficulty.
At my
request he
drew up a statement of
his philosophical
xvi
(views suggested in the book. I will give it in his own words as nearly as possible.
not, of course, a complete statement, and was written, as he says, "in
It
is
a great hurry," but apart from its power and originality it elucidates the poetical
argument
far better
THE PHILOSOPHICAL
THE
j4sRAR-i
BASIS OF
KHUDI
"
in
That experience should take place finite centres and should wear the
6
form of
finite this-ness
is
in the
end
inexplicable/
. '
ends in a unity which he calls Absolute and in which the finite centres lose
their finiteness
and
distinctness.
Ac-
cording to him, therefore, the finite The test centre is only an appearance.
INTRODUCTION
;
xvii
with relativity/
is
it
mere
illusion.
To my
mind, this
All
life is
individual
there
is
no such
is
thing as universal
life.
God
himself
an individual
individual.
1
He
The
is
universe,
is
Dr.
McTaggart
individuals
orderliness
find in this
;
says,
an association of
We
are
gradually travelling
this
achievement.
Nor
are
;
the
fixed
new
to birth to
ibn
Hanbal
This view was held by the orthodox Imam Ahmad in its extreme (anthropomorphic) form.
b
xviii
Thus the co-operate in the great task. universe is not a completed act it is
still
There
can be no complete truth about the universe, for the universe has not yet become whole. The process of creation
'
'
is still
man
as
share in
inasmuch
he helps to
bring order into at least a portion of The Koran indicates the the chaos.
possibility of other creators than God. "Obviously, this view of man and the
1
universe
is
opposed
-
to that
of
the
man. 2
of
religious ideal
self-
man
affirmation,
and he attains to
:
this ideal
1 Kor. ch. 23, v. 14 " Blessed is God, the best of those who create." " 2 Cf. his note on " Islam and Mysticism (The New
Era, 1916,
p. 250).
INTRODUCTION
xix
by becoming more and more individual, more and more unique. The Prophet
said,
'
Takhallaqu bi-akhldq Allah,' Create in yourselves the attributes of God.' Thus man becomes unique by
like the
most
What
its
then
is life ?
far,
is
the
Ego
individual
becomes a
centre.
self-contained
exclusive
as spiritually
man
is
centre, but
individual.
he
The
from God, the less his individuality. He who comes nearest to God is the
completest person. in finally absorbed
contrary, he absorbs
1
Not
God.
that
he
-.a
is
On
the
God
into himself. 1
The Prophet, when a little fully expressed this idea. His nurse Haliraa boy, was once lost in the desert.
was almost beside herself with grief, but while roaming the desert in search of the boy she heard a voice saying
:
xx
The
absorbs
Life
is
God Himself
It
into
his
Ego.
a forward assimilative
moveIts
ment.
its
removes
the
all
obstructions in
essence
desires
continual
creation
of
and
ideals,
and
for the
purpose
it
of
its
has
invented or
certain
developed
out
of
itself
instruments,
1
e.g.
it
senses,
in-
tellect, etc.,
which help
life is
to assimilate
obstructions.
The greatest
evil, since
it
obstacle in
the
way
of
matter, Nature
Nature
is
not
Do
The
true individual cannot be lost in the world it is the world that is lost in him. I go a step further and say, prefixing a new half -verse to a hemistich of Riimi
(Transl.
1.
1325)
In his will that which God wills becomes lost * How shall a man believe this saying ? "
'
Transl.
1.
289
foil.
INTRODUCTION
"
xxi
The Ego
attains to
freedom by the
its
1
removal of
It
is
way. partly free, partly determined, and reaches fuller freedom by approaching the Individual
all
obstructions in
who
is
most
free
God.
In one word,
life is
an endeavour
for freedom.
"2.
" In
Ego
or Person.
state
is
maintained.
is
If the state of
tension
will
state of tension,
achievement of man, he should see that he does not revert to a state of relaxation.
" The true Faith 1 According to the Tradition, between predestination and freewill."
xxii
immortal.
Thus the
idea of personality
:
gives us a standard of value it settles the problem of good and evil. That
which
fortifies
personality
is
good, that
which weakens it is bad. Art, 1 religion, and ethics 2 must be judged from the
standpoint of personality. My criti3 cism of Plato is directed against those philosophical systems which hold up
which
ignore
the
greatest
obstruction to
1
life,
criticism of
673 foil. In a note on "Our Prophet's contemporary Arabian poetry" (The New Era, 1916, p. 251) Iqbal writes: "The ultimate end of
Transl.
1.
all
All
human activity is Life glorious, powerful, exuberant. human art must be subordinated to this final purpose,
reference to
and the value of everything must be determined in The highest art its life-yielding capacity. is that which awakens our dormant will-force and nerves
us to face the trials of life manfully. All that brings drowsiness and makes us shut our eyes to Reality around, on the mastery of which alone Life depends, is a message of decay and death. There should be no opium-eating The dogma of Art for the sake of Art is a clever in Art. invention of decadence to cheat us out of life and power."
2
Ibid.
1.
537
foil.
Ibid.
1.
631
foil.
INTRODUCTION
teach us to run
xxiii
away from
it
instead
of absorbing it. " As in connexion with the question of the freedom of the Ego we have to
face the problem of matter, similarly in connexion with its immortality we have
to face the problem of time. 1 Bergson has taught us that time is not an infinite
through which we must This pass whether we wish it or not. idea of time is adulterated. Pure time
word
line
')
has no length.
is
an aspiration
make an
effort to achieve
It de-
pends on our adopting in this life modes of thought and activity which tend to
maintain the state of tension.
Bud-
dhism, Persian Sufism, and allied forms of ethics will not serve our purpose.
useless,
because
we need
1531
foil.
xxiv
Tims, if our nights in the days of life. activity is directed towards the maintenance of a state of tension, the shock of death is not likely to affect it. After
death there
laxation, as
may be
an interval of
re-
the Koran speaks of a intermediate state, which 1 lasts until the Day of Resurrection.
barzakh, or
care
during the present life. Although life abhors repetition in its evolution, yet on Bergson's principles the resurrection
of the body too, as
is
Wildon Carr
says,
quite possible.
By breaking up
it.
is
look into our deeper self. 2 Real time is life itself, which can preserve itself
1
v. 102.
Transl.
1.
1549
foil.
INTRODUCTION
xxv
by maintaining that particular state of tension (personality) which it has so far We are subject to time so achieved.
long as
spatial.
we
life
which
In reality
in this
life.
we
it
is
THE EDUCATION
Ego
is
is
OF THE
EGO
1
" The
fortified
This word
used in
the creation
Love
individualises
The
dividuality
individualises
1
Ibid.
323
foil.
xxvi
and
of the
sought, for nothing else would satisfy As love the nature of the seeker.
fortifies
1
it.
the Ego, asking (sudl) weakens All that is achieved without per-
sonal effort
of a rich
man who
wealth
is
an 'asker' (beggar)
so
is
every
thinks the thoughts of others. Thus, in order to fortify the Ego we should cultivate love, i.e. the power of
one
who
assimilative action,
and avoid
all
forms
of 'asking,' i.e. inaction. assimilative action is given by the life of the Prophet, at least to a Mohammedan.
2 In another part of the poem 1 have hinted at the general principles of
The
lesson of
"
Moslem
their
ethics
and have
tried to reveal
meaning
idea of personality.
The Ego
:
in its
has to
Ibid.
1.
435
foil.
Ibid.
1.
815
foil.
INTRODUCTION
(a)
(b)
xxvii
which
1
is
the highest
form of self-consciousness or
Ego-hood. Divine vicegerency. 2
(divine vicegerency, niydbat-i
(c)
"This
ildhi)
is
human development on
The
life
becomes
harmony.
united in
ledge.
him
The
In his
instinct
is
the last fruit of the tree of humanity, and all the trials of a painful evolution
1
2 1. 849 foil. Ibid. \. 893 foil. already possesses the germ of vicegerency, as God says in the Koran (ch. 2, v. 28) " Lo, I will appoint a khalifa (vicegerent) on the earth." Cf. Transl. 1. 434.
Ibid.
Man
xxviii
kind
his
kingdom
is
God on
his
earth.
Out
on others, and brings them nearer and nearer to himself. The more we advance
in evolution,
the nearer
we
In approaching him
selves in the scale of
we
life.
The
in
develop-
mind and
ideal
is
ideal race of
more
will
dividuals
parents.
who
become
his fitting
or less unique individuals, presided over by the most unique individual possible
on
Nietzsche had a glimpse of this ideal race, but his atheism and
this earth.
INTRODUCTION
aristocratic prejudices
xxix
his
marred
whole
conception."
one, I suppose, will acknowledge that the substance of the Asrdr-i Khudi is striking enough to command
Every
attention.
different aspect.
and phrase
is
glow of
it
feel-
wins the
"
in
"The Democracy
overshadowed by socialistic agitation and anarchical fear originated mainly in the economic regeneration of Nietzsche, however, abhors this European societies. * rule of the herd and, hopeless of the plebeian, he bases all higher culture on the cultivation and growth of an But is the plebeian so Aristocracy of Supermen. absolutely hopeless ? The Democracy of Islam did not grow out of the extension of economic opportunity ; it is a spiritual principle based on the assumption that every human being is a centre of latent power, the possibilities of which can be developed by cultivating a certain type
'
of character.
Out of the plebeian material Islam has life and power. Is then, the Democracy of early Islam an experimental
?
"
xxx
mind.
is
of the
poem
its
remarkable when
we
consider that
language is not the author's own. I have done my best to preserve as much of this as a literal prose translation
passages of the original are poetry of the kind that,
would allow.
is
Many
once read,
e.g.
Man
is
as a
waiting,
and the noble invocation which brings the book to an end. Like Jalalu'ddin
Rumi, Iqbal is fond of introducing fables and apologues to relieve the argument
meaning with more force and point than would be possible
illustrate his
and
otherwise.
On
its first
with
life."
It remains to be seen in
INTRODUCTION
what
direction the
xxxi
will
awakened ones
Will they be satisfied with a glorious but distant vision of the City of God, or will they adapt the new doctrine to other ends than those which
march.
its
Notwithstand-
ing that he explicitly denounces the idea of nationalism, his admirers are
already protesting
that
he
does not
mean what he
says.
How
may
work
"he
man
man man
in
We
any section of
They Moslem
mind, and their real importance is not to be measured by the fact that such a
unlikely to occur within a calculable time.
change
is
PROLOGUE
WHEN
the world-illuming sun rushed upon Night like a brigand,
My My My
tears
wakened the
grow.
grass
and
made
it
to sing with
5
He
sowed a verse and reaped a sword. In the soil he planted only the seed of
my
as
tears
And wove my
Tho' I
is 10
mine
is
^Within
It
My dust
knows
the world.
My
covert of non-existence.
my
of
I
my
struck
dumb
my
genius hath a
is
20
rare
my
song
strange.
Jamshid, one of the mythical Persian kings, is said to have possessed a marvellous cup in which the whole world was displayed to him.
am
born
in
the world as a
new
sun,
Not
my
splendour,
Not yet
is
my
is
Untouched
rays,
my
25
my
The eye
with
of existence
is
not familiar
me
show
From
the East
my dawn
routed Night,
A fresh
I
dew
settled
world.
am
at
dawn
shall
worship
my
I I
have no need of the ear of To-day, am the voice of the poet of To-morrow.
My
35
My
I despair of
My
coming.
like
Their sea
is silent,
dew,
But my dew
40
is
ocean.
the road.
How many
closed,
own were
from
And
45
journeyed
nothingness
forth
again
When
this desert,
They
passed,
as a
camel
steps,
with
little
sound.
am
:
a lover
loud crying
is
my
one
so
faith
The clamour
of
my
of Judgement minions.
Day
is
my
lute
will
break.
the
No
my Oman
l
:
55
requires whole seas to hold it. Unless the bud expand into a bed of
roses,
My flood
It
is
unworthy of
my
spring
cloud's
my
soul,
eo
sweep over mountain and plain. Wrestle with my sea, if thou art a
plain
;
is
name given by
the Arabs to
Receive
thou art a
Sinai.
The Fountain
me
I
to drink,
by
my
burning song
It unfolded wings and became a firefly. No one hath told the secret which I
will tell
Or threaded
mine.
Come,
if
and heaven
The
I
old
Guru
it
of the
Sky taught me
comrades.
this lore,
cannot hide
Saki
from
my
arise
cup,
Time from my
The
75
to
it.
It
makes thought more sober and makes the keen eye keener,
It gives to a
And
And
mountain, to foxes the strength of lions. It causes dust to soar to the Pleiades
Judge-
It
Arise and
cup,
my
85
Pour moonbeams
of
my
thought,
1
The holy
well at Mecca.
That
may
lead
home
;
the wanderer
idle looker-on
with
rest-
impatience
And advance hotly on a new quest And become known as the champion
90
of
new
spirit
And
be to people of insight
as
the
pupil to the eye, And sink into the ear of the world, like a voice
;
And And
my
95
book of
secret
His soul is the source of the flames, I am but as the spark that gleams for a
moment.
1 Jalalu'ddin Riimi, the greatest mystical poet of Persia (A.D. 1207-1273). Most of his life was passed at Iconium in Galatia, for which reason he is generally known as ** Rumi," i.e. "the Anatolian."
my
goblet.
100
The Master
of
Rum
transmuted
dust
my
with
barren
The
That it might win the radiance of the sun. I am a wave arid I will come to rest in
his sea,
105
That I may make the glistening pearl mine own. I who am drunken with the wine of his
song Will draw
words.
life
his
Twas
The
night lament,
silence
my
heart
would
fain
was
filled
with
my
cries to
God.
no
10
I
And bewailing the emptiness of my cup. At last mine eye could endure no more,
Broken with fatigue it went to sleep. There appeared the Master, formed in the mould of Truth, Who wrote the Koran of Persia.
1
115
He
said,
"
frenzied lover,
love's
Take a draught of
pure wine.
Dash
120
thine head against the cuppingglass and thine eye against the lancet
!
Make
Make
of a
hundred
tears
the hearts of
!
men
Rumf.
11
125
l
!
Like the bell, break silence at from every limb Utter forth a lamentation
!
last,
and
Thou
art fire
!
fill
glow
others burn with thy burning Proclaim the secrets of the old wine!
Make
seller
2
;
Be thou
fear,
!
in
the bazaar
Like the reed -flute, bring a message from the reeds Give to Majnun a message from Laila 3
;
!
135
Create a
new
the
!
style for
feast
Enrich
strains
1
Rue -seed, which is burned for the purpose fumigation, crackles in the fire. 2 *' Wine " signifies the mysteries of divine love.
3
of
Majnun
is
12
Up, and re-inspire every living soul Say 'Arise!' and by that word
140
Up, and set thy feet on another path Put aside the passionate melancholy of
;
old!
Become
familiar with
the delight of
awake
"
!
At
H5
these words
my bosom
was enlike
kindled
And
swelled
flute;
with emotion
the
1 rose like
To
150
prepare a Paradise for the ear. I unveiled the mystery of the Self
disclosed
its
And
wondrous
secret.
My being was
Love
as an unfinished statue,
And
13
the
155
have
seen
the
movement
of
And
the moon.
Many
That
a night I wept for Man's sake I might tear the veil from Life's
And
From the laboratory of phenomena. I who give beauty to this night, like
ieo
Am
the moon, as dust in devotion to the pure Faith (Islam)kindles in men's hearts a flame
:
of undying song
sowed an atom and reaped a sun, harvested a hundred poets like Rumi and Attar.
165
am
am
a sigh
;
will
mount
to the
heavens
I
a breath, yet
am
sprung of
fire.
14
And
of sand
grow
into a
Poetising
not
its
I
175
am of India
tongue
;
Persian
is
not
my native
:
am
moon my cup
of style
is
not
full.
Do
me charm
me
Do
Khansar and
is
speech.
Khansar, which lies about a hundred miles northwest of Isfahan, was the birth-place of several Persian
poets.
15
My mind was enchanted by its loveliness, My pen became as a twig of the Burning
Bush.
Because of the
Persian alone
loftiness of
my thoughts,
is
suitable to them.
But consider
the wine.
Showing that
originates in
the system
of the universe
the
Self,
life
and
that
the
continuation of the
of all individuals
Self.
THE form
of existence
is
an
effect of
the Self,
Whatsoever thou
the Self.
seest
is
a secret of
When
190
in its
Self-affirmation brings Not-self to light. By the Self the seed of hostility is sown
in the world
:
It
imagines
itself.
itself
to
be
other than
16
17
of
195
It
from
itself
the
forms
It
is
slaying
by the strength of
its
its
own
Life
strength.
the essence of
Like the
rose, it lives
by bathing
itself
200
in blood.
For the sake of a single rose it destroys a hundred rose-gardens And makes a hundred lamentations in
quest of a single melody. For one sky it produces a hundred
new
The excuse
cruelty
for this
wastefulness and
205
Is the shaping
beauty.
18
The
Shirm
1
justifies
the
anguish of Farhad,
The
musk-deer.
'Tis the fate of
moths to consume
moths
is
in
flame
The
210
suffering of
justified
by
the candle.
The
to-days
Mohammed
They
1
all
exist
for
the
purpose
of
action.
was loved by the Persian emperor Khusrau Farhad fell in love with her and cast himself down a precipice on hearing a false rumour of her
Shi'rfn
Parwiz.
death.
2
Abraham
is
pile
harm.
19
The
kindles,
falls,
glows,
breathes,
Burns, shines, walks, and flies. The spaciousness of Time is its arena, Heaven is a billow of the dust on its
road.
220
From
its
rose
planting
;
the
world
abounds
in roses
Night is from
born of
its
its sleep,
day springs
waking.
the
And
taught
understanding
to
worship particulars.
It dissolved itself and created the atoms, It
225
was scattered
and
Then
it
wearied of dispersion
re-uniting itself
it
And by
'Tis
became the
mountains.
the nature of the Self to manifest
itself:
230
20
Power
Chains
the
which
lead
to
action.
Inasmuch as the life of the universe comes from the strength of the
Self,
Life
is
When
235
lesson
It
by
heart,
makes
is
its
Wine
weak
form,
240
It
is
indebted to us for
turns into sands
its
motion.
its
self,
it
When
And
But the wave, so long as it remains wave in the sea's bosom, Makes itself a rider on the sea's back.
21
And moved
;
of
means of growth
in its self,
The
And
Then
atoms
from
250
made
it
a practice of melting
fled
its self
its
itself
away and
Until at last
trickled
down from
own
more
self-secure
by nature, would not have suffered wounds, But since it derives its value from the
It
superscription,
Its shoulder
is
255
another's name.
is
22
The
moon
goes round
is
it
per-
The being
Therefore
260
of the sun
:
stronger than
sun's eye.
The glory of the plane fixes our gaze, The mountains are enriched by its
majesty Its raiment is woven of
:
fire,
Its origin is
one
self-assertive seed.
When
265
Self,
The
river
Life
expands into an
ocean.
II
Showing
comes
that
the
life
of
the
Self
from forming
to birth.
desires
and bring-
ing them
LIFE
is
tinkles.
Life
is
latent in seeking,
is
Its origin
hidden in
desire.
270
Keep
desire alive in
and
scent,
The nature
desire.
of every thing
is
faithful to
275
24
And by
is
made
bright as a mirror.
It gives to earth the
It
is
ception.
From
takes
And when
280
it
takes
life, all
dies that
is
not true.
from forming wishes, Its pinion breaks and it cannot soar. Desire is an emotion of the Self
it
When
refrains
It
285
is
a restless
is
wave of the
Self's sea.
Desire
Negation of desire
the flame.
What
Our
290
1
the source of our wakeful eye? delight in seeing hath taken visible
is
shape.
Khizr represents the Cf. Koran, ch. 18, vv. 64-80. mystic seer whose actions are misjudged by persons of
less insight.
ii
25
The
The
elegance of
its gait,
from
its
en-
Away
from the reed -bed, the reed became happy The music was released from its
:
prison.
Why
new
?
295
this miracle?
the
intellect
is
child
of
its
womb.
are social organisation, customs,
?
and laws
is
soo
science
desire
its
own
And
took shape.
1
I.e.
made
into a flute.
26
self-
By him
The The
is
not
is
Science
an instrument
a
vation of Life,
Science
310
is
Self.
Science and art are servants of Life, Slaves born and bred in its house.
Rise,
the
dawn
27
And
as a blazing
fire.
than
Heaven;
of desire
Ill
Showing
THE
is
the
Is the life-spark
325
By Love
More
glowing.
From Love
its
And
unknown
possibilities.
from Love,
Love
1
instructs
it
For the sense which Iqbal attaches to the word "love," see the Introduction, p. xxv.
28
in
29
Love Love
earth.
the
The Fountain
sword.
of Life
is
Love's
flashing-
The
hardest
rocks
:
are
shivered
by
335
God.
Learn thou to
loved
:
love,
and seek to be
Seek an eye
Job's
!
into
Man
l
!
340
Like Rumf, light thy candle And burn Rum in the fire of Tabriz
1
2
1
A prophet or saint.
Tabrfz is an allusion to See note on 1. 95. Shams-i Tabriz, the spiritual director of Jalalu'ddin
Rumf.
30
There
I will
heart
show him
to thee,
if
thou hast
345
His
fair,
By love of him the heart is made strong And earth rubs shoulders with the
Pleiades.
The
soil
by
his
grace
And
350
fell
the skies. 1
is
the
home
of
Mohammed,
All our glory
Sinai
is is
Mohammed.
but an eddy of the dust of
of the
house,
The sanctuary
1
Ka'ba
is
his
dwelling-place.
Najd, the Highlands of Arabia, is celebrated in love-romance. I need only mention Lail& and Majniin.
in
31
Eternity
less
than a
moment
of his
355
time,
Eternity
receives
increase
from
his
essence.
He
He
And
chose
the
Hira,
nightly
solitude
of
Mount
government.
360
He
passed
many
eyes
was melted
fell
by
his
sword
like
When
And
he was called to
aid, his
sword
365
answered "
Amen
"
He
32
He
With
The womb
370
like.
In his sight high and low were one, He sat with his slave at one table.
The daughter
And
When
He
girl
had no
veil,
his
own
We are
Tai,
We are
sso
1
the world.
Her
father,
Hatim of
Tai,
is
in
83
of
In
Day
is
Judgement,
And
Both That
this
world
too
he
our
protector.
his
favour and
his
wrath
are
entirely a
is
mercy
to his foes.
He
He
gave to Mecca the message, "No blame shall be laid upon you."
We
the
bonds
of
Resemble
which
is
one though
it
We
and Persia,
We
We
are
all
under the
34
He
His
consumed
this trash
and rubble.
petals
We
395
many
:
He
is is
We
He
we were
I
?
tell
what devotion he
inspires
The
Moslem's
being
:
is
where
he
The
descended from
story of the pulpit that wept when Mohammed it occurs, I think, in the Masnavi.
in
35
405
My image My dawn
breast.
My My
He
repose
is
My
I
vine
the April cloud and I his garden, is bedewed with his rain.
in the field of
4i
Love
And
both worlds
Beloved!" 2
I
am
415
for
He
1
When, according
the west.
Mohammedan
belief,
the sun
will rise in
36
And
"Mohammed
to
the
is
the
Master."
From
the wine of
:
Love
spring
many
is
qualities
Amongst the
attributes
of
Love
blind devotion.
The
saint of Bistam,
who
in
devotion
1
Be
425
heart,
1
in A.D. 875.
He
refused to
eat a water-melon, saying he had no assurance that the Prophet had ever tasted that fruit.
2 Mohammed used to retire to a cave on Mount Hira, near Mecca, for the purpose of solitary meditation and other ascetic observances.
in
87
Abandon
self
and
flee to
God.
And
Lt
and
430
Uzza of
sensuality.
By the might of Love evoke an army, Reveal thyself on the Fdran of Love, 2 That the Lord of the Ka'ba may show
thee favour
And
earth."
1 Lat and Uzza were goddesses worshipped by the heathen Arabs. 2 Fdran, name of a mountain in the neighbourhood of Mecca. 3 Koran, ch. 2, v. 28. In these words, which were addressed to the angels, God foretold the creation of
Adam.
IV
Showing
that the Self is
weakened by
asking.
O
435
THOU who
lions,
Thy need
It
is
their dignity
And
440
38
rv
39
Like
Omar,
l
!
come
camel
How
And
office
*45
on a woman's
gaze on the
back?
its
sky
By
450
And
Do
not scatter thy handful of dust Like the moon, scrape food from thine
own
side
455
habits
and
self-reliant character.
40
IV
And overwhelmed by
Seek not thy daily bread from the bounty of another, Seek not waves of water from the
fountain of the sun,
Prophet
On
460
the
Day when
The moon
And
her heart.
Wrestle with Pray God for courage Fortune Do not sully the honour of the pure
!
religion
He who
465
idols
out
Said that
God
loves a
man
that earns
his living.
Woe
to
another's table
IV
41
And
his
1
neck
be
bent
with
benefits
He
He
cup of
of beggary He is a man still, not a piece of clay. That noble youth walks under heaven
475
With his head erect like the pine. Are his hands empty ? The more
master of himself.
is
he
Do
The more
alert
is
he.
The beggar's
in
1 Khizr of Life.
wallet
is
;
waves of fire
is
42
IV
Sweet
little
dew gathered by
like
one's
own
hand.
Be
man
of honour, and
inverted
l
!
the
bubble
even in the
compared
to
when the Self is it Love strengthened by gains dominion over the outward and inward forces of
Showing
that
the universe.
Love
the
485
sky with stars Plucked these buds from the bough of the Self.
Its
The moon
It
is
by
its fingers.
all
the quarrels of
Its
command
Jamshid.
is
44
All,
Whose name is renowned in India, Him who sang of the ancient rosegarden
And
495
this
fire -born
The wine
of
Bu
Ali's
discourse had
The governor
of the city was coming on horseback, along His servant and staff-bearer rode beside
5oo
him.
The
forerunner shouted,
one,
in the
"
!
"O
senseless
Do not get
escort
1
way
of the governor's
is
better
known
He
died about
45
But the
Sunk in the sea of his own thoughts. The staff-bearer, drunken with pride,
Broke
his
staff
505
dervish,
Who
He And
stepped
painfully
the
Sad and
governor's way, sorry, with a heavy heart. came to Bu Ali and complained
510
released the tears from his eyes. Like lightning that falls on mountains, The Sheikh poured forth a fiery torrent
He
He
"
gave an order to his secretary Take thy pen and write a letter
a dervish to a sultan
!
515
From
Say,
my
own
He
46
Or
520
another.'
"
The
who had
to
access
to
God
monarch
filled
Caused the
His body was
tremble
in
every limb.
with aches,
the
He He
525
grew
sought
governor
And
entreated
offence.
Bu
Khusrau,
1
the
sweet -voiced
eloquent
poet,
Was
530
of moonlight, chosen to
be
the
king's
ambassador.
1 Amir Khusrau of Delhi, the most celebrated of the Persian poets of India.
47
When
and played his lute, His song melted the fakir's soul
glass.
Do Do
not wound the hearts of dervishes, not throw thyself into burning fire
535
!
VI
tale
of which
the
moral
is
that
and weaken
the character
HAST thou
old
in a certain pasture
So increased and multiplied That they feared no enemy ? At last, from the malice of Fate, Their breasts were smitten by a
of calamity.
shaft
The
And
vi
49
the manifestation of strength. Victory Those fierce tigers beat the drum of
is
sovereignty,
They deprived the sheep of freedom. Forasmuch as tigers must have their
prey,
Old
in
years,
cunning as a weather-
beaten wolf,
Being grieved at the fate of his fellows And sorely vexed by the violence of
the tigers,
Made
complaint
of
the
course
of
555
Destiny
And
his
order to preserve
50
Tx
Seeks devices from skilled intelligence. In slavery, for the sake of repelling
harm,
The
560
power
of
scheming
becomes
And when
The mind
" Ours
is
quickened, the
madness of revenge
bellion.
to himself,
The ocean of our griefs hath no shore. By force we sheep cannot escape from
665
"
the tiger
Our
'Tis
not possible,
To
But
make
that
is
of his nature
that
is
possible."
vi
51
He
And
He
ye insolent
ill
l
!
liars,
Who
I I
luck that
575
the
come come
eye that
is
dark,
I
com-
mandments.
Of good
580
is
Whoso
is
:
miser-
able
Life's solidity
depends on
self-denial.
is
The
fed
by
The
1
vegetarian
is
52
VI
The
585
And makes
blind.
Paradise
for the
weak
alone,
Penury
seed
If
the
seed
become a
you
stack,
it
is
unwise.
If
you are
sensible,
will be a
mote
O
595
in the slaughter
Slay Life
and
thou
wilt
have
is
rendered unstable
By
and
VI
53
Though trodden
grows up time after time And washes the sleep of death from
eye again and again. Forget thy self, if thou art wise
If thou dost not forget thy art mad.
!
its 600
self,
thou
thy
lips,
lofty
is
naught,
605
for a
phantom
The
tiger-tribe
eio
54
VI
He Now
The
used
to
make sheep
his
prey
fodder
At
615
tigerish
nature was
The
And
By
620
The sheen departed from the mirror. That frenzy of uttermost exertion remained not, That craving after action dwelt in their hearts no more. They lost the power of ruling and the
resolution to be independent,
They
lost
reputation,
prestige,
and
fortune.
VI
55
Their
died
and
their
bodies
became tombs.
Bodily
strength
diminished
:
while
6*25
them of courage.
He
eao
VII
To
whose thought
and
guard against
his theories.
ascetic
and
sage,
Was
1 The direct influence of Platonism on Moslem thought When the Moslems has been comparatively slight. began to study Greek philosophy, they turned to Aristotle. The genuine writings of Aristotle, however, were not accessible to them. They studied translations of books passing under his name, which were the work of Neoplatonists, so that what they believed to be Aristotelian doctrine was in fact the philosophy of Plotinus, Proclus, and the later Neoplatonic school. Indirectly, therefore, Plato has profoundly influenced the intellectual and spiritual development of Islam and may be called, if not the father of Mohammedan mysticism, at any rate its
presiding genius.
56
vii
57
in the dark-
Being.
was so fascinated by the Ideal That he made head, eye, and ear of no
account.
He
035
"To
The
die," said
he,
Life:
candle
is
glorified
by being put
out"
He
dominates our thinking, His cup sends us to sleep and takes the
He
The
640
of
the Sufi
bows to
his
authority.
He He
soared
phenomena
58
VII
And
fair tree
The thought
profit,
is
and
created
His mind's eye created a mirage. Since he was without any taste
action,
for
universe
invisible
Sweet
655
is
Dear
Its gazelles
Its
VII
59
Its
Its birds
660
Our
He
He
his
quenched flame
He
spread his
steeped in
it is
the dregs or
670
The
peoples
were poisoned
:
by
his
intoxication
He
1
in
I.e. it is
is
wine-jar
upright position.
VIII
Concerning the true nature ofpoetry and
the
reform of Islamic
literature.
of
By
675
the
dust
is
enkindled.
is
feet
and
occupied with conquest alone, And the one charm for conquest is desire.
Life
is
680
Desire
VIII
61
The
Whatsoever
beautiful
Is
good
in
and
fair
and
of
our
guide
the
wilderness
seeking.
Its
Beauty
Desire
is
tide,
is
Beauty.
'Tis in the poet's breast that
Beauty
unveils,
'Tis
from
arise.
beams
GQO
By
is
made
fairer,
is
enchantments Nature
the
From
his
lips
nightingale
hath
And
brightened the
62
VIII
clay,
Ere tulips blossomed in his brain There was heard no note of joy or
7oo
grief.
o'er us a
wonderful
single
He
He
705
1
ugly
his darkness
2
:
I.e. in his
Khizr, according to the legend, discovered Fountain of Life in the Land of Darkness.
the
vni
63
made more
by
his tears.
Heavily we
go, like
raw
novices,
Stumbling on the way to the goal. His nightingale hath played a tune
And
And
710
Life's Paradise,
full
his bell
;
And
But when
zephyr blows in
our
715
gardens,
We
and
And become
patient.
His witchery makes Life develop itself self -questioning and iminvites the
He He
whole world to
his table;
it
though
were
720
cheap as
air.
Woe
64
VIII
And whose
joy of living His mirror shows beauty as ugliness, His honey leaves a hundred stings in
the heart.
725
His
He
takes
nightingale's
heart the joy of flying. Thy sinews are relaxed by his opium,
Thou payest
life.
for
his
He
beauty,
730
His cold breath makes a pheasant of the male falcon. He is a fish, and from the breast upward
a man,
Like the Sirens in the ocean. With his song he enchants the pilot And casts the ship to the bottom of
the
sea.
His melodies
735
steal firmness
from thine
heart,
VIII
65
is
He He
ruby.
He He He
sick,
and
is
by
his
:
words our
sickness
increased
The more
his
sick are they that quaff it. There are no lightning- rains in his April, 745
His garden
is
perfume.
His beauty hath no dealings with Truth, There are none but flawed pearls in his
sea.
Slumber
he
:
deemed
sweeter
than
waking
66
750
Our
was quenched by
:
his breath.
By
Under his heap of roses lurked a Beware of his decanter and cup Beware of his sparkling wine
!
755
O O
thou
whom
his
wine hath
laid
low
thy
And who
rising
dawn,
by
his melodies,
Thou
Thy way
The
760
of
life
is
a proof of thy
of tune.
Yin
67
One can wound thee with a zephyr. Love hath been put to shame by thy
wailing,
75
His
by
Thy Thy
hath paled his cheek, coldness hath taken the glow from
ill-usage
his fire.
is
He
And
heartsick
from
thy
heart
sicknesses,
770
His house
1
sighs.
He
is
doors,
Stealing
glimpses
of
beauty
from
lattices,
injured,
775
death
by
the
Urdu poetry
In this passage the author assails the Persian and so much in favour with his contemporaries.
68
vm
Wasted
by sorrows,
On
Without worth
hope or object, Whose lamentations have sucked the marrow from thy soul
And
785
neighbours' eyes.
fire is extinct,
love that
Oh,
if
in
Rub
way
to
As
790
the
lightning thunder.
flash
precedes the
vni
69
It behoves thee to
may blossom from the night of Kurdistan. 2 Thou hast gathered roses from the
garden of Persia And seen the springtide of India and
Iran
: 1 Arabic odes usually begin with a prelude in which the poet makes mention of his beloved and her name " Here " the Salma of Araby refers to is often Salma\ the Koran and the ideals for which it stands.
;
796
It is related that an ignorant Kurd came to some students and besought them to instruct him in the mysteries of Sufism. They told him that he must fasten a rope to the roof of his house, then tie the loose end to his feet and suspend himself, head downwards ; and that he must remain in this posture as long as possible, reciting continually some words of gibberish which they taught him. The poor man did not perceive that he
2
He
passed the whole night repeating the words given him. God rewarded his faith and sincerity by granting him illumination, so that he became a saint and could discourse learnedly on the most abstruse matters of mystical In the evening theology. Afterwards he used to say, I was a Kurd, but the next morning I was an Arab."
*
70
Now
Lay
its
hot
its
scorching
wind
tulips
And
805
Now throw
And
Zemzem
How
How long make thine abode in gardens O thou whose auspicious snare would
sio
VIII
71
embosomed
in
lightning and
thunder,
Loftier than eagle's eyrie,
fit
soul
may burn
in
IX
Showing
trol,
of the Self
Obedience, Self-con-
OBEDIENCE
815
SERVICE and toil are traits of the camel, Patience and perseverance are ways of
the camel.
Noiselessly he steps along the sandy
track,
He
is
who voyage
in
print of his
He
820
eats
little,
and
is
ix
73
He carries rider, baggage, and litter He trots on and on to the journey's end,
Rejoicing in his speed,
More
patient in travel than his rider. Thou, too, do not refuse the burden of
Duty
So
place,
826
which
is
with God.
Endeavour
to obey,
heedless one
is
made worthy
By
disobedience his
ashes.
fire
is
turned to
3o
Whoso would
stars,
Law
The wind
rose
;
is
enthralled
by the fragrant
The perfume
is
the musk-deer.
The star moves towards its goal With head bowed in surrender to
835
a law.
74
The
When
it
abandons that,
is
it
is
trodden
underfoot.
To burn
840
unceasingly
tulip,
And
so the blood leaps in its veins. Drops of water become a sea by the
law of union,
And
grains of sand
become a Sahara.
everything strong
Since
Law makes
within,
Why dost
O
845
strength
thou that art emancipated from the old Custom, 1 Adorn thy feet once more with the
same
Do
Law,
Do
not
transgress
!
the
statutes
of
Mohammed
1
The
religious
law of Islam.
ix
75
SELF-CONTROL
itself, like
Thy
It
is
the
camel
self-conceited, self-governed,
self-willed.
and
sso
Be
a man, get
its
halter
into thine
hand,
pearl albeit
vessel.
He
command
himself
Becomes a
others.
receiver of
commands from
355
When
they moulded thee of clay, Love and fear were mingled in thy
making
Fear of Fear of
this
heaven
Love of
Love
riches
and
power, love of
seo
76
IX
Thou wilt break every spell of fear. One to whom God is as the soul in
865
his
body,
His neck is not bowed before vanity. Fear finds no way into his bosom, His heart is afraid of none but Allah.
Whoso
Is
870
dwells in the
Moslem Faith
free
child.
He
withdraws
from
all
except
God
And
I.e.
water
is
an indispensable element
of the
in the life of
the body.
2 3
The
first article
Mohammedan
creed.
sacrifice Isaac
or (as
Moslems generally
believe) Ishmael.
ix
77
:
Though single,
Life
The
cheaper in his eyes than wind. profession of Faith is the shell, but
prayer the pearl Moslem's heart deems prayer a
is
:
875
The
lesser pilgrimage.
is
like a
dagger
Killing sin and frowardness and wrong. Fasting makes an assault upon hunger
and
thirst
gso
And
The
It teaches separation
It
is
an act of devotion
in
which
all feel
themselves to be one,
It binds together the leaves of the
book
of religion.
The lesser pilgrimage ('umra) the greater pilgrimage (hqjj).
1
is
78
IX
And makes
1
ness,
It
increases
wealth
and
diminishes
All this
thee
is
:
a means of strengthening
Thou
soo
strong.
the
litany
"O
body.
3.
DlVINE VlCEGERENCY 3
If thou canst rule thy camel, thou wilt rule the world
original quotes part of a verse in the Koran where it is said, ** Ye shall never attain unto " righteousness until ye give in alms of that which ye love.
1
The
(ch. 3, v. 86),
2
3
I.e.
overcome the
interprets in his own way the Stiff doctrine of the Insdn al-kdmil or Perfect Man, which
Here Iqbal
ix
79
And
Thou
And
'Tis
in the
kingdom
And
exercise
God's vicegerent
universe,
His being
is
He
He
part and
executes the
the world.
command
of Allah in
When
he pitches
wide
world,
teaches that every man is potentially a microcosm, and that when he has become spiritually perfect, all the Divine attributes are displayed by him, so that as saint or prophet he is the God-man, the representative and
vicegerent of
God on
earth.
80
He
905
up
and desires
He
ence.
hundred worlds like this world of parts and wholes Spring up, like roses, from the seed of
his imagination.
He He
910
ripe,
He He
wakes and
sleeps for
God
alone.
And
To
915
endows
everything
with
the
radiance of youth. the human race he brings both a glad message and a warning,
He
1
comes both
as a soldier
and
as a
ix
81
He
the
final
cause of "
all
God
taught
l
Adam
the names of
things,"
He
is
by
night."
is
strengthened by the
staff,
His knowledge
is
When
The
that bold
cavalier
seizes
the
reins,
gallops faster. His awful mien makes the Red Sea dry, He leads Israel out of Egypt. At his cry, " Arise," the dead spirits
steed of
Time
925
in
the
field.
is
His person
world,
1
an atonement for
The
the
v.
29.
Ideal
Man
is
the final
Koran, ch.
17, v.
1,
Koran, ch.
7,
and Exodus,
ch. 4, v. 6.
82
ix
1
By
is
saved.
His
930
rich substance
makes precious
all
that exists.
He He
by miraculous works, founds a new system to work by. Splendid visions rise from the print of
life
bestows
his foot,
Many
935
Moses
is
entranced by his
Sinai.
He
gives a
A new
Nature
new
tions
To
940
compose
personality.
the
harmony
of
his
When
1
the zenith,
These four
lines
may
,x
83
That champion
this dust
!
come
forth from
There sleeps amidst the ashes of To-day The flame of a world - consuming
morrow.
Our bud enfolds a garden of roses, Our eyes are bright with to-morrow's
dawn.
Appear,
945
Appear,
O O
rider of
Change
950
Imparadise our ears with thy music Arise and tune the harp of brother!
hood,
84
IX
Mankind
Thou art the goal of Life's caravan. The leaves are scattered by Autumn's
fury
960
:
The homage of little children and of young men and old When thou art there, we will lift up
!
our heads,
Content to
suffer the
burning
fire
of
this world.
X
Setting forth the inner meanings of the
names of AIL
ALI
is
the
first
of men,
the treasure of
Devotion to
with
life
his
family inspires
me
Like perfume,
am
straying through
970
his pleasure-garden.
from
my
earth,
he
is
the source
85
86
If
x
is
my
grapes, he
am
made me
as a mirror
in
my
breast.
From
975
Prophet drew a
is
fair
omen,
majesty the true religion
By
his
glorified.
All things pay allegiance to his House. The Apostle of God gave him the
name Bu Turab
God
980
in
"the
with
Hand
Every one
acquainted
Life's mysteries
Knows what
The dark clay, whose name is the body Our reason is ever bemoaning its
iniquity.
87
On
our
plods o'er
985
deaf.
It hath in its
of lust
brigand.
Ali,
gold.
990
his
conquest
battle,
Man
But
jewel
is
mastery of
a
himself.
2
;
" Murtaza, he
whom
with
God
of Ali.
2
Bu Turab means
literally
A miracle of the
Prophet.
88
Whosoever
on the
seal
of
sovereignty
his feet,
1
is
under
And
1000
hereafter his
hand
will distribute
Through
self-knowledge
he
acts
as
God's Hand,
And
in virtue of being
God's
Hand he
reigns over
all.
His person
is
the sciences
thine
own
grapes,
authority over
The fortress of Khaibar, a village in the Hijdz, was captured by the Moslems in A.D. 628. Ali performed great feats of valour on this occasion.
2
A river of Paradise.
89
To become earth
Be
that alone
is
Thou
Become hard
as a stone,
1010
Build thy Man into a World If thou art unfit to be either a wall or
!
a door,
Some one
else
will
make
bricks
of
thine earth.
thou
who
of Heaven,
Thou whose
glass cries
How
and
lamentation
How
long
this
?
perpetual beating of
thy breast
The pith of Life is contained in action, To delight in creation is the law of Life.
1020
90
Wrap
thyself
l
!
in
be
world
an
this ill-starred
The man
1025
who
is
Will find Fortune complaisant. If the world does not comply with
his
humour,
He
He
loso
Heaven
will dig
universe
And
cast its
He
Time
And wreck the azure firmament. By his own strength he will produce
If one cannot live
1035
the world as
beseems a man,
1
See note on
1.
213.
91
It
true
life
to give
up
one's soul.
He
Will
prove
his
strength
in
by
great
enterprises.
hard tasks
roses
1040
And, from
like
Abraham,
flames.
1
to gather
The Are
potentialities of
men
of action
what
is difficult.
Mean
This
spirits
is
spite,
But Life
power made
is
manifest,-
1045
And
its
mainspring
victory.
is
a coldness of
is
sunk
in
the
depths of
1050
lost its
The burning pyre on which Abraham was thrown heat and was transformed into a rose-garden.
92
Weakness
Its
womb
is
is
lies.
Its soul
Its
1055
empty of virtues,
a fattening for vices.
!
milk
is
O man
This spoiler is lurking in ambush. Be not his dupe, if thou art wise
moment.
Even by keen
discerned
1060
:
is
not
Now
he
is
ness,
Now
Sometimes
one whose
in
sins are to
be
excused.
He
And
appears
the
shape
of
self-
93
the
Power
The
false claimant, if
he be possessed
of power,
Needs no argument
Falsehood
derives
from
power
the
deems
itself
Its
creative
into nectar
It says to
1075
art bad,"
and
Esteem
1
The
"
which
God
offered to
Man and
which
Man
accepted, after it had been refused by Heaven and Earth (Koran, ch. 33, v. 72), is the divine vicegerency, i.e. the duty of displaying the divine attributes.
94
Gain knowledge of
loso
Be
O
k
eyes, ears,
and
lips
If then thou
seest
not the
Way
of
Truth, laugh at
1
me
A parody
1.
See
603,
XI
Story of a young man of Merv who came to the saint All Hujwiri God
have mercy on him!
that he
and complained
his enemies.
was oppressed by
THE
And
saint of
the peoples,
Pir-i Sanjar visited his
1
tomb
as a
pilgrim.
With
ease he broke
barriers
And sowed
The age
1
of
Omar was
restored by his
godliness,
Hujwiri, author of the oldest Persian treatise on Sufism, was a native of Ghazna in Afghanistan. He died at Lahore about A.D. 1072. Pfr-i Sanjar is the renowned saint, Mu'fnuddfn, head of the Chishti order of dervishes, who died in A.D. 1235 at Ajmfr.
95
96
The fame
He
The
1090
ruins at
The dust
life
by
splendid by his
He
The
was a
lover,
:
Love
his
secrets of
Love shone
forth from
brow.
a whole rose
And
enclose
bed
in
single bud.
Merv to Lahore.
saint,
He
noo
" I I
by foes
of stones.
rank,
How to
lead
"
!
The wise Director, in whose nature Love had allied mercy with wrath, Answered " Thou art unread in Life's
:
lore,
Careless of
its
end and
its
!
beginning.
mo
became
glass
He
How
delivers his soul unto the brigand. long wilt thou regard thyself as
1115
!
water and clay ? Create from thy clay a flaming Sinai Why be angry with mighty men ?
Why
is
complain of enemies
:
thine
enemy
thy friend
98
1120
XI
enemy
to be a
from God.
To
the seed of
rain-cloud
:
Man
the
enemy
is
as a
He
1125
awakens
its potentialities.
What
The sword
of resolution
is
whetted by
way
And
by traversing stage
What
What
"30
Thou
world at thy
pleasure.
xi
99
free
live,
become
full
of
Self!
What
is
death?
To become
it is
oblivious
1135
to Self.
Why
the parting of
Abide in Self, like Joseph Advance from captivity to empire Think of Self and be a man of action
!
!
Be
man
"
!
of
God,
bear
mysteries
1140
within
I will explain
stories,
I
will
my
lips
of others."
These
by means
of passing
everlasting
2
away from
life in
God.
This verse occurs in the Masnavl.
I.e. allegorically.
XII
Story of the bird that was faint
with
thirst.
H45
with
thirst,
He
saw a diamond
in the
garden
The
foolish
it
was
water.
He He
got no moisture from the gem pecked it with his beak, but it did
:
"Q
said
the
diamond,
100
xii
101
"
Thou
I
But
I
me am
not a dewdrop,
give no
1156
drink,
do not
live for
Thou
is
art
mad
life
strange
to thee.
My
The
And
iieo
And
Disappointment swelled
The song in his throat became a wail. Upon a rose-twig a drop of dew Gleamed like the tear in a nightingale's
eye:
All
It
its glitter
1165
sun,
was trembling
1
the sun
will die.
I.e. if
he swallow a diamond, he
102
XII
moment, from
desire to be seen
Oft deceived by bud and flower, It had gained nothing from Life.
who hath
The
ins
hopped under
the rose-bush,
The dewdrop
ask thee
or a
"
gem
When
iiso
fire
of
thirst,
It appropriated the
life
of another.
;
The drop was not solid and gem-like The diamond had a being, the drop
had none. Never for an
preservation
instant
:
neglect
Self-
xn
103
And
Self,
into
silver
string of
Make
XIII
Story of the diamond and the coal
Now
will
Truth,
I will tell thee
The
coal
in
mine
said
to
the
"O
with
splendours
is
We
1195
one
The
source of
our existence
the
same,
Yet while
worthies sn ess,
Thou
art set
ZHI
105
less
My
so vile that I
am
valued
is
rent by
1200
thy beauty.
My darkness illumines
Then my
last.
on
my
And
head
covers
ashes.
my
My fate
1205
my
of
being
Thou
art
condensed
wavelet
Both
in feature
star-like,
Splendours
rise
Now
of
monarch's eye,
106
Now
the
haft
of
dagger."
Dark
earth,
in dignity as a bezel.
Having been
1215
ment,
It
is
endowed
my
And
filled
my bosom
with radiance.
Because
1220
thy body
is
soft,
thou art
burnt.
Be void of fear, grief, and anxiety Be hard as a stone, be a diamond Whosoever strives hard and grips tight, The two worlds are illumined by
;
!
him.
1225
A little earth
Stone
is
xin
107
:
Which
puts forth its head in the Ka'ba Its rank is higher than Sinai, It is kissed by the swarthy and the fair.
;
XIV
Story of the Sheikh and the Brahmin, followed by a conversation between
traditions
of the community.
AT
Benares lived a venerable Brahmin, Whose head was deep in the ocean of
He
But was
God.
problems,
His
intellect
moved on
;
Pleiades
108
xiv
109
on
and
to his
1240
Although he
set
many
a snare in the
gardens of learning, His snares never caught a glimpse of the Ideal bird ;
The
One day he
1
visited
an excellent Sheikh,
its
name. Rue-seed
110
xiv
A man
The Sheikh
his lips
on
While he
1250
to the Sage's
in
discourse.
Then he
said
"
:
wanderer
the
lofty sky,
little,
Thou
way
in wildernesses
of speculation,
Thy
Be
1255
passed
sky-
Do
I
not wander
of the stars
in
!
do not bid thee abandon thine idols. Art thou an unbeliever ? Then be
l
!
The badge of unbelief here the original has zunndr (favdptov), i.e. the sacred thread worn by Zoroastrians and other non-Moslems.
:
"
xiv
111
1260
If a people's
life is
is
Unbelief too
Thou
Art
the
spirit.
We
1265
Thou
art far
from
into
:
Abraham.
Our Majnun
hath
not
fallen
He
the
When
What
imagination
1270
Once on a
1
of the mountain,
Azar, the father of Abraham, was an idolater.
112
XIV
Himalaya O thou mantled in snow since the morn of creation, Thou whose form is girdled with
"
Ganges
streams,
God made
1275
of heaven,
of
graceful
He
walk
What
and
stateli-
ness
Life springs from perpetual movement Motion constitutes the wave's whole
1280
existence."
When
from the
puffed angrily like a sea of fire, And answered " Thy wide waters are
:
He
my
Within
like thee.
xiv
113
an instru1235
Whoso
die.
own
thou
Thou
art a fool
born of the
sphere,
womb
is
of the revolving
1290
fallen-in
bank
Thou
hast
made
thine existence an
offering to the ocean, Thou hast thrown the rich purse of thy life to the highwayman.
Be
garden,
Do
To
florist in
order to
live is to
grow
in thyself
1295
And
gather
roses
from
thine
own
is
flower-bed.
my
foot
fast
114
XIY
am
far
from
my
goal
My
1300
being grew and reached the sky, The Pleiads sank to rest under my
skirts;
Thy
But on my
heads.
Mine eye sees the mysteries of heaven, Mine ear is familiar with angels' wings.
Since
1305
ceasing
1
amassed
gems.
rubies,
am
is
fire:
Water cannot pass over my fire Art thou a drop of water ? Do not break at thine own feet, But endeavour to surge and wrestle
!
1310
with the
sea.
xiv
115
Be an Be
Move
!
swiftly
thy storms as a
1315
Let
it
skirts!
Let
it
deem
itself less
than a wave
!
And
XV
Showing
Moslem's
Allah,
that
is
the
purpose
of
the
life
to exalt the
Word
of
and
is
that the
it
unbelievers), if
be
prompted by land-
hunger,
Islam.
IMBUE
1320
of Allah,
Give honour and glory to Love The Moslem's nature prevails by means
!
of love
The Moslem,
infidel.
if
he be not loving,
his seeing
is
an
and not-
His
eating, drinking,
116
and
sleeping.
xv
117
wills be1325
"
"l
?
He
is
His
attested
Jinn
By
the most truthful of witnesses. Leave words and seek that spiritual
state,
1330
o'er
the darkness
Live wakeful and meditating on God Whatever thou doest, let it be thine
!
aim therein to draw nigh to God, That His glory may be made manifest
1335
by
thee.
1
See Introduction,
p. xix,
note
1.
118
xv
Peace becomes an
aught
else
;
object be
War
If
1340
is
good
God
War
The
By
holy Sheikh Miyan Mir Waif, the light of whose soul every hidden
thing was revealed
He
1345
His tomb keeps our city safe from harm And causes the beams of true religion to shine on us.
Heaven stooped its brow to his threshold, The Emperor of India was one of his
2
disciples.
Now,
1350
this
And
1
A celebrated
who
2
died at Lahore in
A.D. 1635.
Aurangzib.
xv
119
The
was teaching his sword to ask, "Is " there any more ? In the Deccan was a great noise of war, His army stood on the battlefield.
l
He
He
That he might receive his blessing The Moslem turns from this world to
God
And
The
Emperor's speech,
all ears,
1360
Opened
Saying,
his lips
silence,
"Accept
poor offering
from me,
way
to
God
1
v. 29.
120
XV
My
1365
sweat of
Before
put
away
:
a dirhem in
my
skirt."
The Sheikh
said
" This
money ought
Who
and
1370
stars,
is
Our Emperor
mankind.
His eye
is
fixed
on the
The
fire
consumed
a whole world.
His sword
plague,
is
His culture
lays a
The
1375
indigence,
his oppres-
His power
is
an enemy to
all
xv
121
Humankind
isso
in
his hunger.
The
own
But the
and
sultan's
religion.
shall
Whoso
his
own
XVI
Precepts written for the Moslems of India by Mir Najdt Nakshband, who is 1 generally known as Bdbd Sahrai.
O THOU
Thou
that hast
grown from
earth,
like a rose,
womb
of
Self.
Do
Be
1390
Persist therein!
ocean
light of Self as
thou
wilt
Make
1
Self
strong,
and
thou
endure.
This appears to be a pseudonym assumed by the
122
author.
xvi
123
Thou Thou
from
this trade,
gairTst riches
by preserving
this
commodity.
Thou
not-being
fault.
1395
is
at
Since
am
harmony
1
acquainted of Life,
is
with
the
will tell
thee what
the secret of
Life-
To
Then
sink into thyself like the pearl, to emerge from thine inward
solitude
;
1400
To
And become
eyes.
Move round
flame
!
thyself!
Be
a circling
What
is
124
xvi
And
Holy
Temple
Like
birds, be safe from falling. Unless thou art a bird, thou wilt do
Not
Hio
message of the
Sage of
"
Rum:
Knowledge,
snake
;
if it lie
on thy
it
skin,
is
Knowledge,
if
thou take
to heart,
is
a friend."
Rum
Gave
lectures
?
on
philosophy
at
Aleppo
Jaldluddin Rumi.
xvi
125
He
And
discoursed
on
Scepticism
and
Neoplatonism,
strung
many
a brilliant pearl of
He
The
the
Heaps of books
of him,
lay around
and
in front
U25
And on
his lips
all their
mysteries.
And
1
cried out,
"
?
Kumi What
is all
this noise
and babble
my
Selected
Poems
from
126
XVI
syllogisms and use judgements and demonstrations?'* " " exclaimed fool the Peace,
What
these
Maulavi,
" Do not laugh at the doctrines of the
sages.
my
argument
is
what
it ?
My
1435
discourse
perception."
And
The
caused a
his soul.
fire
fell
on the
And
1440
made the
The
stack
xvi
127
of
And
consumed the
book
philosophy.
a stranger to Love's
And
Cried,
"How
didst thou
kindle this
1445
fire,
Which
philosophers
"O
:
unbelieving
what hast
My state My flame
The
is
but hailstones.
Kindle a
Foster
fire in
thy rubble,
a flame in
thy earth
is
perfected
1455
128
xvi
The meaning
what
Islam
away.
is
Renounce
shall pass
When Abraham
He
escaped from the J " bondage of that which sets," 2 sat unhurt in the midst of flames.
hast
cast
Thou
knowledge of God
behind thee
And
1460
Thou Thou
thine
own
eye.
Demand
1465
And
1
mad
Abraham
stars, saying,
v. 76).
2
dog,
"
refused to worship the sun, moon, and " I love not them that set (Koran, ch. 6,
See
p. 91, note.
xvi
129
Do
Long have
Learning
Its
fro,
the
secrets
:
of
the
New
1470
Knowledge
gardeners
trial
have put
me
to
the
And
have made
roses.
me
Roses
warn one
Like paper
mirage of perfume. Since this garden ceased to enthral me, I have nested on the Paradisal tree.
roses, a
1475
Modern
Idol
-
knowledge blindworshipping,
!
is
the
greatest
idol -
idol
selling,
making
Shackled
in the prison of
phenomena,
130
It
xvi
down
in
crossing
the
its
own
throat.
;
Having Having
1485
fire, it is
flame,
it is
untouched by the
search.
Love
is
nesses of the
mind
*
:
The
mind's melancholy
lancet.
is
cured by
its
in adoration to
1490
Love is the Mahmud that conquers the Somnath of intellect. 2 Modern science lacks this old wine in
its
cup,
prayer.
In the Masnavi Love is called " the physician of our pride and self-conceit, our Plato and our Galen." 2 The famous idol of Somnath was destroyed by Sultan Mahmud of Ghazna.
1
xvi
131
Thou
own
And
Like
deemed
others.
tall
the
cypress cypress of
the
reed,
thou
hast
emptied
1495
thou
that
begg'st
morsels
from
in
another's table,
The Moslem's
His
feast
is
burned up by the
lamps of strangers,
mosque
is
consumed
by
the
1500
territory of
side.
The
fled
it
!
from thy
kill
Self,
come back
1
to
The
game.
K2
132
xvi
O
1505
of
the
wisdom
!
of
the
Koran, Find thy lost unity again We, who keep the gate of the
of Islam,
citadel
Have become
unbelievers
by neglecting
The ancient Saki's bowl is shattered, The wine-party of the Hijaz is broken
1510
up.
The Ka'ba
Infidelity
is filled
with our
idols,
mocks
at our Islam.
And made
Our
1515
And
idols of sensuality.
See
p. 110, note.
xvi
133
with disciples,
And
the
Their breasts devoid of spiritual wealth. Preachers and Sufis, all worship worldliness alike
1525
;
The
prestige ruined.
is
Our
eyes
on the
pagoda
And
After
friends,
what are we
to
do?
Our guide
wine-house.
XVII
Time
is
a sword.
1
His
thought heaven
:
plucked
star
from
He named Time
How
1535
shall I say
what
is
the secret of
this
sword
All
Its
its brilliance is
owner
fear,
is
His hand
is
Moses.
1
schools of law.
135
And
Moses held
this
sword
in his
man
may
contrive.
He
clove the
its
And made
The arm
Khaibar,
Drew its
The revolution of the sky is visible, The change of day and night is perceived.
Look, O thou enthralled by Yesterday and To-morrow, Behold another world in thine own
heart
!
1550
Thou
in
hast
thy
Thou
hast imagined
Time
as a line
Thy thought measures length of Time With the measure of night and day.
136
xvn
Thou mak'st
1556
a girdle on thine
infidel waist
Thou
art
an advertiser of falsehood,
like idols.
Thou wert
off
this girdle
Be
1560
Thou
How
and day ? Learn the mystery of Time from the words " I have a time with God." 1
Phenomena
1565
1
arise
Time,
The Prophet said, I have a time with God of such sort that neither angel nor prophet is peer, "meaning (if we interpret his words according to the sense of this
*
my
passage) that he
felt
himself to be timeless.
187
The
cause of
Time
:
is
of the sun
Time Time
Time
is
not
is
fast;
is
sunlight.
Thou
And
morrow.
Thou hast fled, like a scent, from thine own garden Thou hast made thy prison with thine own hand. Our Time, which has neither beginning
;
1575
To know
with
its
new
138
Its
XVII
dawn.
Life is of Time, and Time " Do not abuse Time
1580
of Life
"
was
the
command
of the Prophet.
Was
allied
hands
hearts
world,
Our bowing
in
to the earth.
From
we made
rosy
wine gush
is
old wine,
first set
out to convert
xvn
189
well-
Wilt thou in thy pride and arrogance and self-conceit Taunt us with our emptiness ?
Our Our
cup,
too,
;
posium
breast hath
owned
spirit.
harvest,
All worshippers of God are our debtors. The takbir was our gift to the world, 1
Ka'bas were built of our clay. By means of us God taught the Koran, From our hand He dispensed His
bounty.
IGOO
The
takbir
is
is
most
great."
140
Do
1605
beggarliness In thine eyes we are good for nothing, Thinking old thoughts, despicable.
We
is
no
We
I6io
ourselves
to
love
One.
We are the
heart,
of
are
still
Lightning-flashes still lurk in our cloud. Our essence is the mirror of the Divine
1615
essence:
is
XVIII
An
invocation.
O THOU that
Thou
body
of the universe,
art our soul
when death
for
1620
thy sake.
Once
hearts,
our breasts
us hear
thy
call
to
1625
142
xvm
Thou
and we have
naught.
fair face
1 cheap the love of Salman and Bilal Give us the sleepless eye and the
passionate heart,
1630
Give us again the nature of quicksilver Show unto us one of thy manifest signs, That the necks of our enemies may be
bowed
Make
this
chaff a mountain
crested
with
fire,
fire all
that
is
not
God
When
1635
They
We
are
dispersed
;
like
stars
in
the
world
Though
we
are
1 Salman was a Persian, Bilal an Abyssinian. Both had been slaves and were devoted henchmen of the
Prophet.
143
Bind again these scattered leaves, Revive the law of love Take us back to serve thee as of
old,
1640
Commit thy
thee!
cause to
them that
love
We are
Make
is
travellers
!
give us devotion as
Abraham
know
the meaning
of " There
1645
no god,"
except
!
Make
I
who burn
of others
O God
a tear that
Passionful,
wrung
is
consuming,
May
sow
in the garden,
and may
it
fire-brand
from
144
xvm
is
My
1655
with yestereve,
:
my
eye
on to-morrow
Amidst the company I am alone. " Every one fancies he is my friend, But my secret thoughts have not
escaped from my heart." Oh, where in the wide world
I
is
my
comrade ? am the Bush of Sinai where is my Moses ? am tyrannous, I have done many a
:
1660
wrong
my
bosom,
judgement,
And cast fire on the skirt of discretion, And lessoned with madness the reason, And burned up the existence of
knowledge
1665
:
And
Mine eye
145
taught the candle to burn openly, While I myself burned unseen by the
I
At
1670
my
thought
My
And
heart
1575
Majnun trembles
be empty.
It
is
lest
Laila's
howdah
Ah,
is
there no
moth worthy of me ?
How How
my
fidant
1680
146
XVIII
O Thou
light to the
moon and
Withdraw thy fire from my soul Take back what Thou hast put
breast,
in
my
Remove
the
stabbing
radiance
from
my
1685
mirror,
Or
me
side
in its emotion.
star consorts
with
star,
And
1690
And To-day
To-morrow.
throws
itself
against
One
147
art
thine essence
Thou
single,
Thou
I
whole world.
am
am
alone,
noo
wisdom,
One
phantom of
his
1706
That
my
lament to
And
my
His image
clay,
will
I will
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