A brief synopsis of Rumi's Tale of Moses and the Shepherd
"In Rumi's tale about Moses and the Shepherd, Moses rebukes an illiterate shepherd for uttering a prayer to God that expresses his devotion as a naive desire to darn God's socks, rub his feet, wash his clothes, comb his hair, and pick his lice before sweeping a place for God to sleep. Speaking as the bearer of the Commandments, Moses (who is the prophet and the person most frequently mentioned by name in the Qur'an) denounces such prattle as blasphemy and harshly chastises the shepherd, who wanders off, deeply chagrined. But God reveals that by this action Moses has torn a servant of God from the presence of God...Moses then goes after the shepherd to console him, only to find that the shepherd's pure intentions have made him take this rebuke to heart, and have caused him to climb to a higher rung on the ladder of spiritual ascent.
This tale presupposes God's love for his servants, and his willingness to overlook their shortcomings and to judge them by the spirit of their intent, rather than their outward conformity to the letter of law and dogma. Without the emanations of this divine grace and loving-kindness, all the eloquent hymns and praises, the subtle thoughts of humanity in description of the deity, would be so much anthropomorphic nonsense (Masnavi 2: 1800-1804). This grace flows from God to man not, for example, when he correctly performs rituals such as prayer, but when man's spirit is oriented God-ward (Masnavi 2: 1814).
Excerpts from 8-Part Articles on Rumi's Masnavi - by the eminent contemporary American scholar of Rumi, Prof. Franklin Lewis.
Rumi's Moses and the Shepherd
Translated by: Coleman Barks
Published in: The Essential Rumi
"In the book The Essential Rumi, a translation by Coleman Barks, is a magnificent poem addressing our interpersonal relationship with that ethereal entity known as God. Rumi’s masterful poem hints that God is likely more impressed by sincerity and intent than by any one dogmatic method of delivery.
Rumi’s story begins as Moses comes upon a simple shepherd praying alongside the road: “God where are you? I want to help you, to fix your shoes and comb your hair,…to wash your cloths and pick lice off; to kiss your little hands and feet…to sweep your room and keep it neat. My sheep and goats are yours.”
Moses, aghast by what he heard, commences to chastise the humble shepherd; “Don’t talk about shoes and socks with God! Such blasphemous familiarity sounds sound like you are chatting with your uncles. Only someone with feet needs shoes, not God!” When Moses finally ends his verbal thrashing, the shepherd repents, tears his clothes and wanders aimlessly out into the desert.
Suddenly Moses hears God’s voice: “You have separated me from one of my own. Do you come as a prophet to unite or to sever? I have given each being a separate and unique way of seeing and knowing and saying that knowledge. What seems wrong to you is right to them. What is poison to one is honey to someone else. Purity and impurity, sloth and diligence in worship, these mean nothing to me. I am apart from all that.”
God continued; “Ways of worshiping are not to be ranked…..I am not glorified in acts of worship….I look inside at the humility. The “wrong” way he talks is better than a hundred “right” ways of others. The love-religion has no code or doctrine, only God.”
Understanding his error, Moses searched the desert until he found the lost shepherd immediately confessing; “I was wrong! God has revealed to me that there are no rules for worship. Say whatever and however your loving tells you to.”
But Moses finds that the shepherd has risen on the spiritual ladder; “Moses, Moses, I’ve gone beyond that. You applied the whip and my horse shied and jumped out of itself. The divine nature and my human nature came together.”
The shepherd grew quiet: “When you look in the mirror you see yourself, not the state of the mirror. The flute player puts breath into the flute, and who makes the music? Not the flute, the flute player!”
So take up your flute and play whatever song fills your heart; sing praise and give thanks for all the gifts, for all the love. Our relationship with the one we call God is a very personal one, embrace it, celebrate it and most of all, enjoy it."
Published in: The Essential Rumi
"In the book The Essential Rumi, a translation by Coleman Barks, is a magnificent poem addressing our interpersonal relationship with that ethereal entity known as God. Rumi’s masterful poem hints that God is likely more impressed by sincerity and intent than by any one dogmatic method of delivery.
Rumi’s story begins as Moses comes upon a simple shepherd praying alongside the road: “God where are you? I want to help you, to fix your shoes and comb your hair,…to wash your cloths and pick lice off; to kiss your little hands and feet…to sweep your room and keep it neat. My sheep and goats are yours.”
Moses, aghast by what he heard, commences to chastise the humble shepherd; “Don’t talk about shoes and socks with God! Such blasphemous familiarity sounds sound like you are chatting with your uncles. Only someone with feet needs shoes, not God!” When Moses finally ends his verbal thrashing, the shepherd repents, tears his clothes and wanders aimlessly out into the desert.
Suddenly Moses hears God’s voice: “You have separated me from one of my own. Do you come as a prophet to unite or to sever? I have given each being a separate and unique way of seeing and knowing and saying that knowledge. What seems wrong to you is right to them. What is poison to one is honey to someone else. Purity and impurity, sloth and diligence in worship, these mean nothing to me. I am apart from all that.”
God continued; “Ways of worshiping are not to be ranked…..I am not glorified in acts of worship….I look inside at the humility. The “wrong” way he talks is better than a hundred “right” ways of others. The love-religion has no code or doctrine, only God.”
Understanding his error, Moses searched the desert until he found the lost shepherd immediately confessing; “I was wrong! God has revealed to me that there are no rules for worship. Say whatever and however your loving tells you to.”
But Moses finds that the shepherd has risen on the spiritual ladder; “Moses, Moses, I’ve gone beyond that. You applied the whip and my horse shied and jumped out of itself. The divine nature and my human nature came together.”
The shepherd grew quiet: “When you look in the mirror you see yourself, not the state of the mirror. The flute player puts breath into the flute, and who makes the music? Not the flute, the flute player!”
So take up your flute and play whatever song fills your heart; sing praise and give thanks for all the gifts, for all the love. Our relationship with the one we call God is a very personal one, embrace it, celebrate it and most of all, enjoy it."
Moses heard a shepherd on the road, praying,
"God, where are you?
I want to help you, to fix your shoes
and comb your hair. I want to wash your clothes
and pick the lice off. I want to bring you milk
to kiss your little hands and feet when it's time
for you to go to bed. I want to sweep your room
and keep it neat. God, my sheep and goats
are yours. All I can say, remembering you,
is ayyyy and ahhhhhhhhh."
Moses could stand it no longer.
"Who are you talking to?"
"The one who made us,
and made the earth and made the sky."
"Don't talk about shoes
and socks with God! And what's this with your little hands
and feet? Such blasphemous familiarity sounds like
you're chatting with your uncles.
Only something that grows
needs milk. Only someone with feet needs shoes. Not God!
Even if you meant God's human representatives,
as when God said, `I was sick, and you did not visit me,'
even then this tone would be foolish and irreverent.
Use appropriate terms. Fatima is a fine name
for a woman, but if you call a man Fatima,
it's an insult. Body-and-birth language
are right for us on this side of the river,
but not for addressing the origin,
not for God."
The shepherd repented and tore his clothes and sighed
and wandered out into the desert.
A sudden revelation
then came to Moses.
God's voice:
You have separated me
from one of my own.
and comb your hair. I want to wash your clothes
and pick the lice off. I want to bring you milk
to kiss your little hands and feet when it's time
for you to go to bed. I want to sweep your room
and keep it neat. God, my sheep and goats
are yours. All I can say, remembering you,
is ayyyy and ahhhhhhhhh."
Moses could stand it no longer.
"Who are you talking to?"
"The one who made us,
and made the earth and made the sky."
"Don't talk about shoes
and socks with God! And what's this with your little hands
and feet? Such blasphemous familiarity sounds like
you're chatting with your uncles.
Only something that grows
needs milk. Only someone with feet needs shoes. Not God!
Even if you meant God's human representatives,
as when God said, `I was sick, and you did not visit me,'
even then this tone would be foolish and irreverent.
Use appropriate terms. Fatima is a fine name
for a woman, but if you call a man Fatima,
it's an insult. Body-and-birth language
are right for us on this side of the river,
but not for addressing the origin,
not for God."
The shepherd repented and tore his clothes and sighed
and wandered out into the desert.
A sudden revelation
then came to Moses.
God's voice:
You have separated me
from one of my own.
Did you come as a Prophet to unite,
or to sever?
I have given each being a separate and unique way
of seeing and knowing that knowledge.
What seems wrong to you is right for him.
What is poison to one is honey to someone else.
Purity and impurity, sloth and diligence in worship,
these mean nothing to me.
I am apart from all that.
Ways of worshipping are not to be ranked as better
or worse than one another.
Hindus do Hindu things.
The Dravidian Muslims in India do what they do.
It's all praise, and it's all right.
It's not me that's glorified in acts of worship.
It's the worshipers! I don't hear the words
they say. I look inside at the humility.
That broken-open lowliness is the reality,
not the language! Forget phraseology.
I want burning, 'burning'.
Be friends
with your burning. Burn up your thinking
and your forms of expression!
Moses,
those who pay attention to ways of behaving
and speaking are one sort.
Lovers who burn
are another.
Don't impose a property tax
on a burned-out village. Don't scold the Lover.
The "wrong" way he talks is better than a hundred
"right" ways of others.
Inside the Kaaba
it doesn't matter which direction you point
your prayer rug!
The ocean diver doesn't need snowshoes!
The love-religion has no code or doctrine.
Only God.
So the ruby has nothing engraved on it!
It doesn't need markings.
God began speaking
deeper mysteries to Moses. Vision and words,
which cannot be recorded here, poured into
and through him. He left himself and came back.
He went to eternity and came back here.
Many times this happened.
It's foolish of me
to try and say this. If I did say it,
it would uproot our human intelligence.
It would shatter all writing pens.
Moses ran after the shepherd.
He followed the bewildered footprints,
in one place moving straight like a castle
across a chessboard. In another, sideways,
like a bishop.
Now surging like a wave cresting,
now sliding down like a fish,
with always his feet
making geomancy symbols in the sand,
recording his wandering state.
Moses finally caught up with him.
"I was wrong. God has revealed to me
that there are no rules for worship.
Say whatever
and however your loving tells you to.
or to sever?
I have given each being a separate and unique way
of seeing and knowing that knowledge.
What seems wrong to you is right for him.
What is poison to one is honey to someone else.
Purity and impurity, sloth and diligence in worship,
these mean nothing to me.
I am apart from all that.
Ways of worshipping are not to be ranked as better
or worse than one another.
Hindus do Hindu things.
The Dravidian Muslims in India do what they do.
It's all praise, and it's all right.
It's not me that's glorified in acts of worship.
It's the worshipers! I don't hear the words
they say. I look inside at the humility.
That broken-open lowliness is the reality,
not the language! Forget phraseology.
I want burning, 'burning'.
Be friends
with your burning. Burn up your thinking
and your forms of expression!
Moses,
those who pay attention to ways of behaving
and speaking are one sort.
Lovers who burn
are another.
Don't impose a property tax
on a burned-out village. Don't scold the Lover.
The "wrong" way he talks is better than a hundred
"right" ways of others.
Inside the Kaaba
it doesn't matter which direction you point
your prayer rug!
The ocean diver doesn't need snowshoes!
The love-religion has no code or doctrine.
Only God.
So the ruby has nothing engraved on it!
It doesn't need markings.
God began speaking
deeper mysteries to Moses. Vision and words,
which cannot be recorded here, poured into
and through him. He left himself and came back.
He went to eternity and came back here.
Many times this happened.
It's foolish of me
to try and say this. If I did say it,
it would uproot our human intelligence.
It would shatter all writing pens.
Moses ran after the shepherd.
He followed the bewildered footprints,
in one place moving straight like a castle
across a chessboard. In another, sideways,
like a bishop.
Now surging like a wave cresting,
now sliding down like a fish,
with always his feet
making geomancy symbols in the sand,
recording his wandering state.
Moses finally caught up with him.
"I was wrong. God has revealed to me
that there are no rules for worship.
Say whatever
and however your loving tells you to.
Your sweet blasphemy is the truest devotion.
Through you a whole world is freed.
Loosen your tongue and don't worry what comes out.
It's all the light of the spirit."
The shepherd replied,
"Moses, Moses,
I've gone beyond even that.
You applied the whip and my horse shied and jumped
out of itself.
Loosen your tongue and don't worry what comes out.
It's all the light of the spirit."
The shepherd replied,
"Moses, Moses,
I've gone beyond even that.
You applied the whip and my horse shied and jumped
out of itself.
The divine nature and my human nature
came together.
Bless your scolding hand and your arm.
I can't say what's happened.
What I'm saying now
is not my real condition. It can't be said."
The shepherd grew quiet.
When you look in a mirror,
you see yourself, not the state of the mirror.
The flute player puts breath into a flute,
and who makes the music? Not the flute.
The flute player!
Whenever you speak praise
or thanksgiving to God, it's always like
this dear shepherd's simplicity.
When you eventually see
through the veils to how things really are,
you will keep saying again and again,
"This is certainly not like we thought it was!"
came together.
Bless your scolding hand and your arm.
I can't say what's happened.
What I'm saying now
is not my real condition. It can't be said."
The shepherd grew quiet.
When you look in a mirror,
you see yourself, not the state of the mirror.
The flute player puts breath into a flute,
and who makes the music? Not the flute.
The flute player!
Whenever you speak praise
or thanksgiving to God, it's always like
this dear shepherd's simplicity.
When you eventually see
through the veils to how things really are,
you will keep saying again and again,
"This is certainly not like we thought it was!"
Moses and the Shepherd
By: Rumi
Translated by: Shahriar Shahriari
On the path Moses came upon a shepherd
His prayers with his God he overheard.
Where are you so your needs I can serve
Mend your shoes, your hair comb, curl & curve.
Wash your clothes, kill your lice, pick your nits
Bring you milk, while your Majesty just sits.
Kiss your lovely hands, and rub your tiny feet
When it is time to sleep, sweep your room, make it neat.
For you I will sacrifice all my goats
Thinking of you I shout and sing my notes.
The shepherd is this manner went on and on
Moses asked, who do you talk to my son?
Said to the only One who gave me birth
Did the same with the skies and this earth.
Said Moses, poor man, you just ruined your luck
Not yet found God, infidel, you are stuck.
You blaspheme, you babble such idle talk
Gag yourself, inside your mouth stick a sock.
Of your blasphemy, the whole world now stinks
Piety in mire and muck now sinks.
Sandals and leggings are what you deserve
Wanting all these for the One, you have some nerve.
If at once you do not hold your tongue
Fire and brimstone will burn so strong
If there is no fire, then whence the smoke?
Soul is blackened and spirit is broke.
Did you know that God himself will be the Judge?
Your belief and insolence will make him grudge.
Mindless friendship is no more than enmity
God has such servant for as long as eternity.
Who do you think you address? Uncle or aunt?
For Glorious One, body and need don't count.
He who drinks milk needs to be growing up
Shoes are but for the feet that need to walk or hop.
If you speak of these, say for creatures
What God said, he is me, I, his features.
He who thus speaks, will roll in disease
As well as he, I too have lost my ease.
He who has lost hearing as well as sight
This disease is much worse, with endless fright.
If you call him Fatima, a woman's name
Though in creation, they are both the same
Will seek vengeance with blood, and will blame
Although compassionate, kind and perhaps tame.
Fatima, for a woman is only praise
For a man, spear wound, set ablaze.
Arms and legs our features define and paint
Yet for Almighty God, pollute and taint.
What the Almighty deserves is only praise
Parent & child, he will give birth and raze.
Whatever has a body, birth must own
And what is born, on this side is thrown.
Everything in existence in this world
Is caused and no doubt will unfold.
Said, Moses, you have now cut my tongue
I repent, cause you have made my soul wrong.
Rent his own shirt, steamed and sighed
Unto the arid desert fled and cried.
God's voice came to Moses at that time
Separating our lovers is a crime.
You have come with the purpose to join & heal
Not sever and differences reveal.
Keep away with all your might from making part
Creatures begrudge each other and depart.
To each I have given a unique face
And a way to express and embrace.
For him all my praise , for you the blame
For him all sweetness, poison your game.
We transcend cleanliness and things vile
Tardiness, agility, foolishness, guile.
I do not profit from what I demand
For their own goodness comes every command.
Hindis in their own tongue God will praise
Sindis in prayer their arms will raise.
I do not become cleansed from counting beads
Rosary clears and lightens their needs.
We do not hear complaints of their ordeal
We look inside & see what their souls reveal.
We observe and can see the humble heart
Although much arrogance tongue may impart.
Since the heart is the essence, to transform
It's motive, to give birth to shape and form.
How many words, adjectives and metaphors
I want fire, burn with fire, burn in scores.
Fire of Love sets your heart and soul ablaze
Every thought and every word scorch, erase.
Moses, although proper and nice may be some
Others with soul on fire may have come.
The lovers, with each breath once again burn
In a ruined city, you can't tax and earn.
If his word is wrong, do not say that he lies
Washing the martyr's blood, purpose defies.
This blood, every water will exceed
This sin supersedes every good deed.
Inside the Kaaba, which way to face?
Footwear for the diver has no place.
Guidance of he drunkards do not seek
Of mending shirts to renders don't speak.
Nation of Love is other than religion
For Lovers, God is nation, faith and region.
Without love, those ruby lips are just a fad
In the ocean of sorrows love ain't sad.
In Moses' head God then planted the seed
Of hidden secrets that no mind could breed
With many stories, his heart would feed
That sound and sight and sense easily exceed.
Any more explanation is just insane
Giving more information will be in vain.
If I say, it will uproot every mind
If I write, pen after pen it will grind.
When Moses heard the Lord's harsh reprimand
Ran after the old shepherd over the sand.
Footprints of the shepherd he would trace
Dust and wind of the desert gladly brace.
Agitated steps of one like he
Apart from other prints one can see.
One step, just like a rook, straight and long
Another, just like a knight, aside flung.
Sometimes will rise up, like a tall wave
Other times, like a crawling fish behave
Sometimes writes of his state upon the sand
Like a fortune-teller, opening his hand.
Finally Moses found him, ended his search
With good tidings for shepherd to rest and perch.
Seek no ceremony, system or rule
To deny your aching heart will be cruel.
Your blasphemy is faith, light of the soul
You are saved, and the world is in control.
You are exempt from the rules of the Lord
Opening your heart and soul, you can afford.
Said, Moses this too, I have passed by
I drown in bloody tears that I cry.
I've long passed that intoxicant tree
Hundred thousand years back, was set free.
I cracked my whip and my horse returned
Made this great dome that fate overturned.
Keeper of worldly secrets is the divine
I hail the very hands that made mine.
Yet now, my state defies speech
nay, not mine, it's out of reach.
The image in the mirror that you see
Is your own reflection, and not me.
The breath that all breathers inhale
Is worthy of the lungs, yet souls fail.
If you praise or say thanks in loud cries
Like the old shepherd, you will see your demise.
Even if all your praises are better
Compared to God's mercy, they won't matter.
Say no more, cause when the veil is pulled aside
Whatever they thought was, will not abide.
God accepts you praises from his grace
Permits you to pray, while a stone you face.
His prayers with blood are entwined
Your praise, impure images have defined.
Blood may be vile, yet in water dissolves
But impurities of soul, nothing resolves.
This can be cleaned only by god's grace
Else remains inside the man of disgrace.
In prostration I wish you turned your face
Understood meaning of divine grace.
How can I praise when my soul I taint?
Unless I punish evil with the goodness of a saint.
This earth, just like God, is kind and meek
Absorbs every dirt, yet flowers peak.
Till it covers evils in its mud
Instead, it yields flowers that bud.
Infidel surrendered his life in trust
Became worthless, descended lower than dust.
His essence flower and fruit did not yield
Gave up evil to earth, and his goodness shield.
Said I've gone backwards, in going away
I envy dirt and dust, the price I pay
I wish I'd never risen from clay
Like clay, with seeds I'd rather play.
This journey my soul has tested and tried
What gains this journey brought to my side?
He desires to return to the clay
he who sees no benefits coming his way.
To turn back, is nothing but his greed
To go forth, can only stem from his need.
Each plant that is seeking to reach its height
Increase, vitality, growth its right.
Whenever it turns around towards the earth
Will face draught, disease, even dearth.
And when your soul is looking above
It can only increase in its love;
If you look towards the earth for your wage
You're a bird that is trapped inside a cage.
Rumi's Moses & Shepherd - Recited by Coleman Barks
Related Reading Material:
- Rumi's Tale about Moses and the Shepherd (Masnavi Book 2)
- Love and Reason in the Story of Moses and Shepherd in Masnavi
- Rumi's Moses & Shepherd - translated by R.A. Nicholson with Commentaries
- Rumi's Moses & Shepherd - by Rumi Scholar, Prof. Franklin Lewis
Rumi's original Farsi Verses of 'Moses & Shepherd' from Masnavi - Book # 2
مولانا جلال الدين بلخي رومي -مثنوي معنوي - دفتر دوم
انكار كردن موسي عليه السلام بر مناجات شبان
موسی و شبان
دید موسی یک شبانی را به راه
کو همی گفت ای خدا و ای اله
ای خدای من فدایت جان من
جمله فرزندان و خان ومان من
تو کجایی تا شوم من چاکرت
چارقت دوزم زنم شانه سرت
تو کجایی تا که خدمتها کنم
جامه ات را دوزم و بخیه زنم
دستکت بوسم بمالم پایکت
وقت خواب آید بروبم جایکت!
حضرت موسی(ع) از آن مرد میپرسد ای مرد با که اینگونه سخن میگویی؟! وچوپان در پاسخ
گفت با آنکس که مارا آفرید
این زمین و چرخ از او آمد پدید
گفت موسی:های خیره سر شدی
خود مسلمان ناشده کافر شدی
این چه ژاژست این چه کفراست و فشار
پنبه ای اندر دهان خود فشار
گند کفر تو جهان را گنده کرد
کفر تو دیبای دین را ژنده کرد
گرنبندی زین سخن تو حلق را
آتشی آید بسوزد خلق را
چوپان چون این حرفها را از حضرت موسی(ع) شنید.ناراحت از کار خود
گفت ای موسی دهانم دوختی
وزپشیمانی تو جانم سوختی
جامه را بدرید و آهی کرد وتفت
سرنهاد اندر بیابان و برفت.
موسی پس از آن برای مناجات به کوه طور رفت.از خدای بزرگ به او ندا آمد که ای موسی این چه کاری بود که کردی هر چه زودتر بروچوپان را بیاب و از او معذرت بخواه
وحی آمد سوی موسی از خدا
بنده مارا ز ما کردی جدا
تو برای وصل کردن آمدی
نی برای فصل کردن آمدی
من نکردم خلق تا سودی کنم
بلکه تا بر بندگان جودی کنم
ما برون را ننگریم و قال را
ما درون را بنگریم و حال را
چونکه موسی این عتاب از حق شنید
در بیابان در پی چوپان دوید
عاقبت دریافت او را و بدید
گفت مژده ده که دستوری رسید
هیچ آدابی و ترتیبی مجو
هرچه میخواهد دل تنگت بگو
انکار کردن موسی علیه السلام بر مناجات شبان
-آلبوم کامل 'موسی و شبان' شهرام ناظری با سه تار جلال ذو الفنون
اپرای موسی و شبان از پرواز همای
Rumi's Moses & Shepherd in Spanish
Un día, en el camino, vio Moisés a un pastor
que repetía: “¡Oh Dios, oh mi Señor!,
¿dónde estás? Quiero ser tu criado,
y coser tus sandalias, y peinar tu cabello,
y lavarte la ropa, y quitarte los piojos,
y traerte la leche, a Ti, que eres grandioso.
¿Dónde estás? Quiero besar tus bellas manos y tus pies delicados,
quiero barrer tu alcoba antes de irte a dormir.
¡Oh Dios, a quien con gusto sacrifico cada una de mis cabras!
¡Oh Dios, a quien recuerdo en todos mis lamentos y quejidos!...”
Absorto así el pastor, en estas vanas palabras,
Moisés le dijo: “¿A quién diriges esos ruegos?”
Y el pastor respondió: “A Aquel que nos ha creado,
a Aquel por cuya causa existen tierra y cielo”.
Pero Moisés le replicó: “¡Ay!, tú mismo has traído sobre ti la desgracia
y, perdiendo la fe, te has convertido en un infiel.
¿Qué palabras son ésas, qué disparate y qué blasfemia has dicho?
¡Llena tu boca de algodones!
Tu blasfemia ha colmado de repugnancia el aire,
y tu infidelidad ha desgarrado el manto delicado de la fe.
Tú puedes abrigarte con sandalias y lana,
¿pero cómo pretendes abrigar así al Sol?
Si no cierras tu boca a esas palabras insensatas,
el fuego de su cólera acabará contigo y con el pueblo entero.
y si ese fuego no ha llegado, ¿qué es ese humo de palabras?,
¿por qué es negra tu alma, por qué es rechazado tu espíritu?
Si sabes de verdad que Dios es juez,
¿por qué eres descortés y vanidoso?
Amigo vanidoso es más bien enemigo.
La Majestad de Dios no necesita ese servicio.
¿A quién le dices todo eso? ¿A tu tío paterno o a tu tío materno?
¿Cómo pueden cuerpo o necesidad ser atributos del Glorioso?
Sólo el que está creciendo, necesita de leche;
sólo el que tiene pies, necesita sandalias.
Aun cuando te dirijas a un siervo elegido, mide bien tus palabras,
pues de él dice Dios: ‘él es Yo, y Yo soy él’,
o ‘cuando estaba enfermo, tú no Me visitaste,
pues no sólo él sufría sino que Yo también sufría’.
Estas palabras tuyas son puro disparate,
aunque se las dirijas al siervo del que dijo: ‘Yo seré sus ojos…’
Pues hablar con descaro a quien Dios ha elegido,
hace morir al corazón y ennegrece la página.
Si llamaras a un hombre con el nombre de Fátima,
aun siendo hombre y mujer interiormente idénticos,
se sentiría ofendido y buscaría venganza,
aun siendo bondadoso, indulgente y pacífico.
Fátima es alabanza respecto a las mujeres,
mas, referido a un hombre, es como una punta de lanza.
Manos y pies son alabanzas respecto de nosotros,
pero respecto de la santidad de Dios son sacrilegio.
Él no engendró ni fue engendrado.
El creó al engendrado y al engendrador.
Nacer es atributo de lo que tiene cuerpo,
cualquier cosa nacida pertenece a esta orilla,
pues lo nacido es aparente y sufre la muerte y la corrupción,
es temporal y necesita una Causa primera.”
Y el pastor se lamentó: “¡Oh Moisés!, has sellado para siempre mi boca
y me has quemado el alma con el remordimiento”.
Y, rasgando sus ropas y lanzando gemidos,
reanudó su camino hasta perderse en el desierto.
***
Moisés oyó que Dios le interpelaba:
“Hiciste que mi siervo se apartara de Mí.
Te envié para unir y te pregunto:
‘¿viniste a unir o a desunir?’
Procura no dar pie a la separación,
porque no hay nada más odioso para Mí que la separación.
Yo le di a cada uno una forma de obrar,
y le di a cada uno una manera de expresarse.
Lo que para uno es virtud, para otro es ofensa;
lo que para uno es dulce, para otro es veneno.
Lo que es puro o impuro para el hombre, a Mí no me concierne;
nada tengo que ver con su pereza o con su diligencia.
Con mi Mandato de creación no busqué mi beneficio,
sino el don de mi gracia sobre toda criatura.
Cuando el hindú Me alaba, sólo veo belleza en su alabanza,
y la misma belleza percibo en las plegarias de los sindíes.
No es que sus alabanzas aumenten mi pureza;
son ellos mismos los que se vuelven puros.
Yo no me fijo nunca en la lengua o el habla.
Miro su interior y su estado.
Yo miro al corazón de cada uno para ver si es humilde,
aunque su boca lo desmienta.
Pues el corazón es sustancia, mientras la palabra es apariencia;
lo externo es apariencia y lo esencial es la sustancia.”
¿Cuándo terminarán esas palabras grandilocuentes, esos discursos vanos?
Yo quiero un alma ardiente, ¡busca, busca ese ardor!
Enciende en ti la llama del amor,
y quema en ese fuego toda razón, toda palabrería.
¡Oh Moisés!, unos se fijan en el rito y el dogma,
y en otros, el espíritu y el alma arde.
El verdadero amante percibe un ardor nuevo en cada aliento;
no hay impuesto ni diezmo para una aldea en ruinas.
No acuses al amante si habla de forma errónea,
y no laves al mártir empapado de sangre,
pues la sangre del mártir es más pura que el agua,
y el error del amante es superior a mil virtudes.
Dentro de la Kaaba ya no tiene sentido mirar a la alquibla;
¿para qué necesita el buceador unas botas de nieve?
En los ebrios no busques contención y cordura;
¿cómo mandas remendar a quien ha desgarrado su vestido?
El credo del Amor es diferente de los otros credos.
Dios es la única fe y es el único dogma del amante.
¿Qué importa que el rubí no tenga sello?
En la hondura del mar turbulento, el Amor permanece apacible.
***
Después de aquella huida del pastor,
Dios reveló a Moisés misterios inefables.
Palabras puras fueron derramadas sobre su corazón,
visión y habla mezcladas.
¡Cuántas veces salió Moisés de sí, y cuántas volvió en sí!
¡Cuántas veces voló de un lado a otro por las orillas de la eternidad!
Tratar de expresar eso es ignorancia,
pues su definición no cabe en mente humana.
Hablar de esos misterios derrumbaría las bases de la mente;
escribir sobre ellos rompería muchas plumas.
Al escuchar Moisés el reproche divino,
se adentró en el desierto en busca del pastor.
Tanto y tanto corrió tras aquel pobre loco,
que provocó una inmensa polvareda.
La huella de un ebrio es muy distinta, ciertamente,
a la huella de un cuerdo;
la pisada del cuerdo es rectilínea como la de la torre;
la del ebrio es sesgada como la del alfil,
a veces lo levanta lo mismo que una ola,
y a veces va arrastrándolo, como un pez, sobre el vientre.
Alguna vez describe su estado en las arenas,
como un geomántico dibujando las líneas de un presentido augurio.
Cuando, por fin, Moisés encontró a aquel pastor, se le acercó y le dijo:
“¡Albricias! ¡Dios te escucha!
Olvídate de ritos y de formas,
deja que tu apenado corazón exprese lo que siente.
Tu sacrilegio es la fe misma, y tu fe, luz del alma,
estás salvado y por ti ha llegado la salvación al mundo.
¡Oh tú!, que te has salvado por la gracia de Dios,
expresa sin temor cuanto desees”.
Entonces el pastor le respondió: “¡Oh Moisés, yo ya estoy lejos de eso,
sumergido en la sangre de mi apenado corazón!
Fui más allá del árbol del Loto, rebasando los confines del mundo,
y recorrí un camino de más de cien mil años.
Cuando empuñaste el látigo, se espantó mi caballo
y dio un salto tan grande que traspasó los cielos.
¡Ya la Naturaleza divina se ha hecho íntima con mi naturaleza!
¡Benditos sean tus manos y tus brazos!
Mi estado ya no cabe en las palabras;
nada de lo que cuente podría describirlo.”
***
Esa imagen que ves en el espejo,
es tu imagen y no la del espejo.
El aliento de aquel que sopla en una flauta
¿pertenece a la flauta? No, no, sólo es el soplo del flautista.
¡Ay, ay!, has de saber que tus plegarias, sean de gratitud o de alabanza,
son como las palabras del pastor.
Aunque tus oraciones te parezcan mejores que las suyas,
has de saber que, para Dios, son igualmente inapropiadas.
¡Ay!, cómo te lamentas –cuando, apartando el velo,
descubres lo real, diciendo: “No era esto lo que yo me pensaba”.
Rumi
برای مشاهده
متن کامل شعر موسی و شبان بر روی لینک کلیک کنیدانکار کردن موسی علیه السلام بر مناجات شبان
-آلبوم کامل 'موسی و شبان' شهرام ناظری با سه تار جلال ذو الفنون
اپرای موسی و شبان از پرواز همای
Rumi's Moses & Shepherd in Spanish
Moisés y el Pastor
Rumi
Rumi
Un día, en el camino, vio Moisés a un pastor
que repetía: “¡Oh Dios, oh mi Señor!,
¿dónde estás? Quiero ser tu criado,
y coser tus sandalias, y peinar tu cabello,
y lavarte la ropa, y quitarte los piojos,
y traerte la leche, a Ti, que eres grandioso.
¿Dónde estás? Quiero besar tus bellas manos y tus pies delicados,
quiero barrer tu alcoba antes de irte a dormir.
¡Oh Dios, a quien con gusto sacrifico cada una de mis cabras!
¡Oh Dios, a quien recuerdo en todos mis lamentos y quejidos!...”
Absorto así el pastor, en estas vanas palabras,
Moisés le dijo: “¿A quién diriges esos ruegos?”
Y el pastor respondió: “A Aquel que nos ha creado,
a Aquel por cuya causa existen tierra y cielo”.
Pero Moisés le replicó: “¡Ay!, tú mismo has traído sobre ti la desgracia
y, perdiendo la fe, te has convertido en un infiel.
¿Qué palabras son ésas, qué disparate y qué blasfemia has dicho?
¡Llena tu boca de algodones!
Tu blasfemia ha colmado de repugnancia el aire,
y tu infidelidad ha desgarrado el manto delicado de la fe.
Tú puedes abrigarte con sandalias y lana,
¿pero cómo pretendes abrigar así al Sol?
Si no cierras tu boca a esas palabras insensatas,
el fuego de su cólera acabará contigo y con el pueblo entero.
y si ese fuego no ha llegado, ¿qué es ese humo de palabras?,
¿por qué es negra tu alma, por qué es rechazado tu espíritu?
Si sabes de verdad que Dios es juez,
¿por qué eres descortés y vanidoso?
Amigo vanidoso es más bien enemigo.
La Majestad de Dios no necesita ese servicio.
¿A quién le dices todo eso? ¿A tu tío paterno o a tu tío materno?
¿Cómo pueden cuerpo o necesidad ser atributos del Glorioso?
Sólo el que está creciendo, necesita de leche;
sólo el que tiene pies, necesita sandalias.
Aun cuando te dirijas a un siervo elegido, mide bien tus palabras,
pues de él dice Dios: ‘él es Yo, y Yo soy él’,
o ‘cuando estaba enfermo, tú no Me visitaste,
pues no sólo él sufría sino que Yo también sufría’.
Estas palabras tuyas son puro disparate,
aunque se las dirijas al siervo del que dijo: ‘Yo seré sus ojos…’
Pues hablar con descaro a quien Dios ha elegido,
hace morir al corazón y ennegrece la página.
Si llamaras a un hombre con el nombre de Fátima,
aun siendo hombre y mujer interiormente idénticos,
se sentiría ofendido y buscaría venganza,
aun siendo bondadoso, indulgente y pacífico.
Fátima es alabanza respecto a las mujeres,
mas, referido a un hombre, es como una punta de lanza.
Manos y pies son alabanzas respecto de nosotros,
pero respecto de la santidad de Dios son sacrilegio.
Él no engendró ni fue engendrado.
El creó al engendrado y al engendrador.
Nacer es atributo de lo que tiene cuerpo,
cualquier cosa nacida pertenece a esta orilla,
pues lo nacido es aparente y sufre la muerte y la corrupción,
es temporal y necesita una Causa primera.”
Y el pastor se lamentó: “¡Oh Moisés!, has sellado para siempre mi boca
y me has quemado el alma con el remordimiento”.
Y, rasgando sus ropas y lanzando gemidos,
reanudó su camino hasta perderse en el desierto.
***
Moisés oyó que Dios le interpelaba:
“Hiciste que mi siervo se apartara de Mí.
Te envié para unir y te pregunto:
‘¿viniste a unir o a desunir?’
Procura no dar pie a la separación,
porque no hay nada más odioso para Mí que la separación.
Yo le di a cada uno una forma de obrar,
y le di a cada uno una manera de expresarse.
Lo que para uno es virtud, para otro es ofensa;
lo que para uno es dulce, para otro es veneno.
Lo que es puro o impuro para el hombre, a Mí no me concierne;
nada tengo que ver con su pereza o con su diligencia.
Con mi Mandato de creación no busqué mi beneficio,
sino el don de mi gracia sobre toda criatura.
Cuando el hindú Me alaba, sólo veo belleza en su alabanza,
y la misma belleza percibo en las plegarias de los sindíes.
No es que sus alabanzas aumenten mi pureza;
son ellos mismos los que se vuelven puros.
Yo no me fijo nunca en la lengua o el habla.
Miro su interior y su estado.
Yo miro al corazón de cada uno para ver si es humilde,
aunque su boca lo desmienta.
Pues el corazón es sustancia, mientras la palabra es apariencia;
lo externo es apariencia y lo esencial es la sustancia.”
¿Cuándo terminarán esas palabras grandilocuentes, esos discursos vanos?
Yo quiero un alma ardiente, ¡busca, busca ese ardor!
Enciende en ti la llama del amor,
y quema en ese fuego toda razón, toda palabrería.
¡Oh Moisés!, unos se fijan en el rito y el dogma,
y en otros, el espíritu y el alma arde.
El verdadero amante percibe un ardor nuevo en cada aliento;
no hay impuesto ni diezmo para una aldea en ruinas.
No acuses al amante si habla de forma errónea,
y no laves al mártir empapado de sangre,
pues la sangre del mártir es más pura que el agua,
y el error del amante es superior a mil virtudes.
Dentro de la Kaaba ya no tiene sentido mirar a la alquibla;
¿para qué necesita el buceador unas botas de nieve?
En los ebrios no busques contención y cordura;
¿cómo mandas remendar a quien ha desgarrado su vestido?
El credo del Amor es diferente de los otros credos.
Dios es la única fe y es el único dogma del amante.
¿Qué importa que el rubí no tenga sello?
En la hondura del mar turbulento, el Amor permanece apacible.
***
Después de aquella huida del pastor,
Dios reveló a Moisés misterios inefables.
Palabras puras fueron derramadas sobre su corazón,
visión y habla mezcladas.
¡Cuántas veces salió Moisés de sí, y cuántas volvió en sí!
¡Cuántas veces voló de un lado a otro por las orillas de la eternidad!
Tratar de expresar eso es ignorancia,
pues su definición no cabe en mente humana.
Hablar de esos misterios derrumbaría las bases de la mente;
escribir sobre ellos rompería muchas plumas.
Al escuchar Moisés el reproche divino,
se adentró en el desierto en busca del pastor.
Tanto y tanto corrió tras aquel pobre loco,
que provocó una inmensa polvareda.
La huella de un ebrio es muy distinta, ciertamente,
a la huella de un cuerdo;
la pisada del cuerdo es rectilínea como la de la torre;
la del ebrio es sesgada como la del alfil,
a veces lo levanta lo mismo que una ola,
y a veces va arrastrándolo, como un pez, sobre el vientre.
Alguna vez describe su estado en las arenas,
como un geomántico dibujando las líneas de un presentido augurio.
Cuando, por fin, Moisés encontró a aquel pastor, se le acercó y le dijo:
“¡Albricias! ¡Dios te escucha!
Olvídate de ritos y de formas,
deja que tu apenado corazón exprese lo que siente.
Tu sacrilegio es la fe misma, y tu fe, luz del alma,
estás salvado y por ti ha llegado la salvación al mundo.
¡Oh tú!, que te has salvado por la gracia de Dios,
expresa sin temor cuanto desees”.
Entonces el pastor le respondió: “¡Oh Moisés, yo ya estoy lejos de eso,
sumergido en la sangre de mi apenado corazón!
Fui más allá del árbol del Loto, rebasando los confines del mundo,
y recorrí un camino de más de cien mil años.
Cuando empuñaste el látigo, se espantó mi caballo
y dio un salto tan grande que traspasó los cielos.
¡Ya la Naturaleza divina se ha hecho íntima con mi naturaleza!
¡Benditos sean tus manos y tus brazos!
Mi estado ya no cabe en las palabras;
nada de lo que cuente podría describirlo.”
***
Esa imagen que ves en el espejo,
es tu imagen y no la del espejo.
El aliento de aquel que sopla en una flauta
¿pertenece a la flauta? No, no, sólo es el soplo del flautista.
¡Ay, ay!, has de saber que tus plegarias, sean de gratitud o de alabanza,
son como las palabras del pastor.
Aunque tus oraciones te parezcan mejores que las suyas,
has de saber que, para Dios, son igualmente inapropiadas.
¡Ay!, cómo te lamentas –cuando, apartando el velo,
descubres lo real, diciendo: “No era esto lo que yo me pensaba”.
Rumi
1 comments:
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