జలాలుద్దీన్ ముహమ్మద్ రూమి

వికీపీడియా నుండి

ఈ వ్యాసాన్ని పూర్తిగా అనువదించి, తరువాత ఈ మూసను తీసివేయండి. (అనువాదకులకు వనరులు)

పర్షియన్ ముస్లిం తత్వవేత్త మధ్యయుగము
పేరు:	జలాల్ అద్-దీన్ ముహమ్మద్ రూమి
జననం:	{{{birth}}}
సిద్ధాంతం / సంప్రదాయం:	సూఫీ
ముఖ్య వ్యాపకాలు:	గాన కవిత్వం, సంగీతం
ప్రముఖ తత్వం:	పర్షియన్ కవిత్వం, నే, పర్షియన్ తత్వము, సూఫీ తత్వము, మరియు సూఫీ నృత్యము
ప్రభావితం చేసినవారు:	అత్తార్, సనాయి, అబూ సయీద్ అబుల్ హైర్, హరఖాని, బాయజీద్ బుస్తామి, షంస్ తబ్రేజి
ప్రభావితమైనవారు:	ముహమ్మద్ ఇక్బాల్, తాహిర్ ఉల్ ఖాద్రి, కాజీ నజ్రుల్ ఇస్లాం, అబ్దొల్ కరీమ్ సొరోష్

మౌలానా జలాలుద్దీన్ ముహమ్మద్ బాల్ఖీ (Mawlānā Jalāl ad-Dīn Muḥammad Balkhī) (పర్షియన్مولانا جلال الدین محمد بلخى), మరియు జలాలుద్దీన్ ముహమ్మద్ రూమీ (جلال‌الدین محمد رومی) గానూ పరిచితుడు. మౌలానా రూమ్, మౌలానా రూమి మరియు రూమి అనే పేర్లతో ప్రసిద్ధి.^[1] (సెప్టెంబరు 30 1207 - డిసెంబరు 17 1273), 13వ శతాబ్దానికి చెందిన పర్షియన్ ^[2][3] కవి, ఇస్లామీయ న్యాయతత్వవాది, ధార్మికవేత్త మరియు సూఫీ.^[4] ఇతను బైజాంటియన్ సామ్రాజ్యంలోని రోమన్ ప్రాంతమైన రూమ్ లో తన జీవితకాలం ఎక్కువగా గడిపాడు కాబట్టి ఇతనికి రూమి అనే పేరు వచ్చింది. ^[5]

సాంప్రదాయిక చరిత్ర ప్రకారం ఇతను బాక్ట్రియా లోని బల్ఖ్ ప్రాంతం (నేటి ఆఫ్ఘనిస్తాన్) లో జన్మించాడు. తజికిస్థాన్ లోని వఖ్ష్ ప్రాంతంలో జన్మించాడనే వాదమూ ఉన్నది,^[6]

విషయ సూచిక 1 జీవితం 2 బోధనలు 3 ప్రధాన కార్యాలు 3.1 కవిత్వం 3.2 గద్యము 4 తాత్విక ధృక్కోణం 4.1 రూమీ యొక్క విశ్వజనీయత 5 లెగసీ 5.1 రూమీ మరియు పర్షియన్ ప్రపంచం 5.2 మౌలవి సూఫీ తరీఖా 5.3 రూమీ మరియు ఇస్లాం 5.4 800వ వార్షికోత్సవం 6 ఇవీ చూడండి 7 మూలాలు 8 బయటి లింకులు 8.1 రూమీ - ఆన్‌లైన్ లో అనువాదపు గ్రంధాలు 8.2 రూమీ పై వెబ్‌సైట్లు 8.3 విమర్శలు

[మార్చు] జీవితం

రూమి, బల్ఖ్ ప్రాంతంలోని ఖొరాసాన్ లో జన్మించాడు. ఇతడి జీవిత విషయాలు షంసుద్దీన్ అహ్మద్ అఫ్‌లాకి రచించిన మనాఖిబుల్ ఆరిఫీన్ ( 1318 - 1353 ల మధ్య రచించబడినది) లో గలవు. రూమీ తండ్రి "బహావుద్దీన్ వలద్" ఒక ధార్మిక పండితుడు, న్యాయవేత్త మరియు బల్ఖ్ కు చెందిన ఒక సూఫీ, ఇతనికి సుల్తానుల్ ఉలమా అనే బిరుదు వుండేది. తల్లి మూమినా ఖాతూన్.

రూమీకు, అత్యంత సన్నిహితుడు "షమ్స్ తబ్రేజ్" దీవాన్ ఎ షమ్స్ ఎ తబ్రేజీ (గ్రంధం) రచయిత, ఇందులో కవిత్వం, సంగీత నృత్యశైలి భరితంగా వున్నది. రూమీ మరియు తబ్రేజ్ దాదాపు పది సంవత్సరాల కాలం తమ జ్ఞానాన్ని పరస్పరం పంచుకున్నారు.. He himself went out searching for Shams and journeyed again to Damascus. There, he realized:

“

Why should I seek? I am the same as He. His essence speaks through me. I have been looking for myself![7]

”

For more than ten years after meeting Shams, Mawlana had been spontaneously composing ghazals (Persian poems), and these had been collected in the Divan-i Kabir or Diwan Shams Tabrizi. Rumi found another companion in Salaḥ ud-Din-e Zarkub, a goldsmith. After Salah ud-Din's death, Rumi's scribe and favorite student, Hussam-e Chalabi, assumed the role of Rumi's companion. One day, the two of them were wandering through the Meram vineyards outside Konya when Hussam described to Rumi an idea he had had: "If you were to write a book like the Ilāhīnāma of Sanai or the Mantiq ut-Tayr of 'Attar, it would become the companion of many troubadours. They would fill their hearts from your work and compose music to accompany it." Rumi smiled and took out a piece of paper on which were written the opening eighteen lines of his Masnavi, beginning with:

“

Listen to the reed and the tale it tells, How it sings of separation...[8]

”

Hussam implored Rumi to write more. Rumi spent the next twelve years of his life in Anatolia dictating the six volumes of this masterwork, the Masnavi, to Hussam.

In December 1273, Rumi fell ill; he predicted his own death and composed the well-known ghazal, which begins with the verse:

“

How doest thou know what sort of king I have within me as companion? Do not cast thy glance upon my golden face, for I have iron legs.[9]

”

Rumi died on 17 December 1273 in Konya; his body was interred beside that of his father, and a splendid shrine, the Yeşil Türbe (Green Tomb, قبه الخضراء; today the Mevlana Museum), was erected over his place of burial. His epitaph reads:

“

When we are dead, seek not our tomb in the earth, but find it in the hearts of men. [10]

”

[మార్చు] బోధనలు

The general theme of Rumi's thought, like that of other mystic and Sufi poets of Persian literature, is essentially that of the concept of tawhīd – union with his beloved (the primal root) from which/whom he has been cut off and become aloof – and his longing and desire to restore it.

The Masnavi weaves fables, scenes from everyday life, Qur’anic revelations and exegesis, and metaphysics into a vast and intricate tapestry. Rumi is considered an example of Insan-e Kamil — Perfect Man, the perfected or completed human being. In the East, it is said of him that he was "not a prophet — but surely, he has brought a scripture".

Rumi believed passionately in the use of music, poetry, and dance as a path for reaching God. For Rumi, music helped devotees to focus their whole being on the divine, and to do this so intensely that the soul was both destroyed and resurrected. It was from these ideas that the practice of "whirling" dervishes developed into a ritual form. His teachings became the base for the order of the Mevlevi which his son Sultan Walad organized. Rumi encouraged samāʿ, listening to music and turning or doing the sacred dance. In the Mevlevi tradition, samāʿ represents a mystical journey of spiritual ascent through mind and love to the Perfect One. In this journey, the seeker symbolically turns towards the truth, grows through love, abandons the ego, finds the truth, and arrives at the Perfect. The seeker then returns from this spiritual journey, with greater maturity, to love and to be of service to the whole of creation without discrimination with regard to beliefs, races, classes, and nations.

According to Shahram Shiva, one reason for Rumi's popularity is that

Rumi is able to verbalize the highly personal and often confusing world of personal/spiritual growth and mysticism in a very forward and direct fashion. He does not offend anyone, and he includes everyone. The world of Rumi is neither exclusively the world of a Sufi, nor the world of a Hindu, nor a Jew, nor a Christian; it is the highest state of a human being — a fully evolved human. A complete human is not bound by cultural limitations; he touches every one of us. Today, Rumi's poems can be heard in churches, synagogues, Zen monasteries, as well as in the downtown New York art/performance/music scene.

According to Professor Majid M. Naini [1], Rumi's life and transformation provide true testimony and proof that people of all religions and backgrounds can live together in peace and harmony. Rumi’s visions, words, and life teach us how to reach inner peace and happiness so we can finally stop the continual stream of hostility and hatred and achieve true, global peace and harmony.

In other verses in the Masnavi, Rumi describes in detail the universal message of love:

“

Lover's nationality is separate from all other religions, The lover's religion and nationality is the Beloved (God).

”

“

The lover’s cause is separate from all other causes Love is the astrolabe of God's mysteries.[11]

”

[మార్చు] ప్రధాన కార్యాలు

ప్రధాన వ్యాసాలు: Diwan-e Shams-e Tabrizi & Masnavi

Rumi's poetry is often divided into various categories: the quatrains (rubayāt) and odes (ghazal) of the Divan, the six books of the Masnavi, The Discourses, The Letters, and the almost unknown Six Sermons.

[మార్చు] కవిత్వం

• Rumi's major work is the Maṭnawīye Ma'nawī (Spiritual Couplets; مثنوی معنوی), a six-volume poem regarded by some Sufis^[12] as the Persian-language Qur'an. It is considered by many to be one of the greatest works of mystical poetry.^{[ఆధారం కోరబడినది]}

• Rumi's other major work is the Dīwān-e Kabīr (Great Work) or Dīwān-e Shams-e Tabrīzī (The Works of Shams of Tabriz; دیوان شمس تبریزی named in honor of Rumi's great friend and inspiration, the dervish Shams) and comprising some forty thousand verses. Several reasons have been offered for Rumi's decision to name his masterpiece after Shams; some argue that since Rumi would not have been a poet without Shams, it is apt that the collection be named after him.

[మార్చు] గద్యము

• Fihi Ma Fihi (In It What's in It, Persian: فیه ما فیه) provides a record of seventy-one talks and lectures given by Rumi on various occasions to his disciples. It was compiled from the notes of his various disciples, so Rumi did not author the work directly.^[13] An English translation from the Persian was first published by A.J. Arberry as Discourses of Rumi(New York: Samuel Weiser, 1972), and a translation of the second book by Wheeler Thackston, Sign of the Unseen(Putney, VT: Threshold Books, 1994).

• Majāles-e Sab'a (Seven Sessions, Persian: مجالس سبعه) contains seven Persian sermons (as the name implies) or lectures given in seven different assemblies. The sermons themselves give a commentary on the deeper meaning of Qur'an and Hadeeth. The sermons also include quotations from poems of Sana'i, 'Attar, and other poets, including Rumi himself. As Aflakī relates, after Shams-e Tabrīzī, Rumi gave sermons at the request of notables, especially Salāh al-Dīn Zarkūb.^[14]

• Makatib (The Letters, Persian: مکاتیب) is the book containing Rumi's letters in Persian to his disciples, family members, and men of state and of influence. The letters testify that Rumi kept very busy helping family members and administering a community of disciples that had grown up around them.

[మార్చు] తాత్విక ధృక్కోణం

Rumi was an evolutionary thinker in the sense that he believed that the spirit after devolution from the divine Ego undergoes an evolutionary process by which it comes nearer and nearer to the same divine Ego.^[15] All matter in the universe obeys this law and this movement is due to an inbuilt urge (which Rumi calls "love") to evolve and seek enjoinment with the divinity from which it has emerged. Evolution into a human being from an animal is only one stage in this process. The doctrine of the Fall of Adam is reinterpreted as the devolution of the Ego from the universal ground of divinity and is a universal, cosmic phenomenon.^[16] This synthesis of evolution and creationism is a culmination of the ideas of Plotinus and of previous Muslim philosophers like Al Farabi. The French philosopher Henri Bergson's idea of life being creative and evolutionary is similar, though unlike Bergson, Rumi believes that there is a specific goal to the process: the attainment of God. For Rumi, God is the ground as well as the goal of all existence.

“

I died as a mineral and became a plant, I died as plant and rose to animal, I died as animal and I was Man. Why should I fear? When was I less by dying? Yet once more I shall die as Man, to soar With angels bless'd; but even from angelhood I must pass on: all except God doth perish. When I have sacrificed my angel-soul, I shall become what no mind e'er conceived. Oh, let me not exist! for Non-existence Proclaims in organ tones, To Him we shall return.

”

“

از جمادی مُردم و نامی شدم — وز نما مُردم بحیوان سرزدم مُردم از حیوانی و آدم شدم — پس چه ترسم کی ز مردم کم شدم حملهء دیگر بمیرم از بشر — تا برآرم از ملایک بال و پر وز ملک هم بایدم جستن ز جو — کل شییء هالک الاوجهه بار دیگر از ملک پران شوم — آنچه اندر وهم ناید آن شوم پس عدم گردم عدم چو ارغنون — گویدم کانا الیه راجعون

”

[మార్చు] రూమీ యొక్క విశ్వజనీయత

It is often said that the teachings of Rumi are universal in nature.^[17] For Rumi, religion was mostly a personal experience and not limited to logical arguments or perceptions of the senses.^[18] Creative love, or the urge to rejoin the spirit to divinity, was the goal towards which every thing moves.^[18] The dignity of life, in particular human life (which is conscious of its divine origin and goal), was important.^[18]

“

I searched for God among the Christians and on the Cross and therein I found Him not. I went into the ancient temples of idolatry; no trace of Him was there. I entered the mountain cave of Hira and then went as far as Qandhar but God I found not. With set purpose I fared to the summit of Mount Caucasus and found there only 'anqa's habitation. Then I directed my search to the Kaaba, the resort of old and young; God was not there even. Turning to philosophy I inquired about him from ibn Sina but found Him not within his range. I fared then to the scene of the Prophet's experience of a great divine manifestation only a "two bow-lengths' distance from him" but God was not there even in that exalted court. Finally, I looked into my own heart and there I saw Him; He was nowhere else.

”

[మార్చు] లెగసీ

Rumi's importance transcends national and ethnic borders.^[19]మూస:Failed verification Readers of the Persian language in Iran, Afghanistan, Tajikistan and Uzbekistan see him as one of their most significant classical poets and an influence on many poets through history.^[20]మూస:Failed verification Rumi has also had a great influence on Turkish literature through the centuries.^[21]

Rumi's poetry forms the basis of much classical Iranian and Afghan music.^[22] Contemporary classical interpretations of his poetry are made by Muhammad Reza Shajarian, Shahram Nazeri, Davood Azad (the three from Iran) and Ustad Mohammad Hashem Cheshti (Afghanistan). To many modern Westerners, his teachings are one of the best introductions to the philosophy and practice of Sufism. Pakistan's National Poet, Muhammad Iqbal, was also inspired by Rumi's works and considered him to be his spiritual leader, addressing him as "Pir Rumi" in his poems (the honorific Pir literally means "old man", but in the sufi/mystic context it means founder, master, or guide).^[23]

Rumi's work has been translated into many of the world's languages, including Russian, German, Urdu, Turkish, Arabic, French, Italian, and Spanish, and is being presented in a growing number of formats, including concerts, workshops, readings, dance performances, and other artistic creations. The English interpretations of Rumi's poetry by Coleman Barks have sold more than half a million copies worldwide,^[24] and Rumi is one of the most widely read poets in the United States.^[25]

Recordings of Rumi poems have made it to Billboard's Top 20 list. A selection of Deepak Chopra's editing of the translations by Fereydoun Kia of Rumi's love poems has been performed by Hollywood personalities such as Madonna, Goldie Hawn, Philip Glass and Demi Moore. Shahram Shiva's CD, Rumi: Lovedrunk, has been very popular in the Internet's music communities, such as MySpace.com.

Rumi and his mausoleum were depicted on the reverse of the Turkish 5000 lira banknotes of 1981-1994.^[26]

[మార్చు] రూమీ మరియు పర్షియన్ ప్రపంచం

پارسی گو گرچه تازی خوشتر است — عشق را خود صد زبان دیگر است

Say all in Persian even if Arabic is better – Love will find its way through all languages on its own.

Rumi's poetry reflects the richness of Persian culture and represents the literary environment of Khorasan, the medieval center of the Persian world.

These cultural, historical and linguistic ties between Rumi and the Iranian world have made Rumi an iconic Persian and Iranian poet. Rumi's poetry is displayed on the walls of many cities across the Persian-speaking world, sung in Persian music, and read in school books. Persian speakers literally live Rumi's poetry.

[మార్చు] మౌలవి సూఫీ తరీఖా

ప్రధాన వ్యాసాలు: Mevlevi & Sema

The Mawlawī Sufi order (Mawlawīyah or Mevlevi, as it is known in Turkey) was founded in 1273 by Rumi's followers after his death.^[27] His first successor in the rectorship of the order was Husam Chalabi himself , after whose death in 1284 Rumi's younger and only surviving son, Sultan Walad (died 1312), favorably known as author of the mystical Maṭnawī Rabābnāma, or the Book of the Rabab, was installed as grand master of the order.^[28] The leadership of the order has been kept within Rumi's family in Konya uninterruptedly since then.^[29] The Mawlawī Sufis, also known as Whirling Dervishes, believe in performing their dhikr in the form of samāʿ. During the time of Rumi (as attested in the Manāqib ul-Ārefīn of Aflākī), his followers gathered for musical and "turning" practices.

రూమీ స్వయానా ఓ సంగీత విద్వాంసుడు, రెబాబ్ వాయించడంలో ప్రవీణుడు. Rumi was himself a notable musician who played the robāb, although his favorite instrument was the ney or reed flute.^[30] The music accompanying the samāʿ consists of settings of poems from the Maṭnawī and Dīwān-e Kabīr, or of Sultan Walad's poems.^[30] The Mawlawīyah was a well-established Sufi order in the Ottoman Empire, and many of the members of the order served in various official positions of the Caliphate. The center for the Mawlawiyyah was in Konya. There is also a Mawlawī monastery (درگاه, dargāh) in Istanbul near the Galata Tower in which the samāʿ is performed and accessible to the public. The Mawlawī order issues an invitation to people of all backgrounds:

మూస:Rquote

During Ottoman times, the Mawlawīyah produced a number of notable poets and musicians, including Sheikh Ghalib, Ismail Rusuhi Dede of Ankara, Esrar Dede, Halet Efendi, and Gavsi Dede, who are all buried at the Galata Mawlawī Khāna (Turkish: Mevlevi-Hane) in Istanbul.^[31] Music, especially that of the ney, plays an important part in the Mawlawiyyah, and thus much of the traditional, oriental music that Westerners associate with Turkey originates from the Mawlawī order.

With the foundation of the modern, secular Republic of Turkey, Mustafa Kemal Atatürk removed religion from the sphere of public policy and restricted it exclusively to that of personal morals, behavior, and faith. On 13 December 1925, a law was passed closing all the tekkes (or tekeyh) (dervish lodges) and zāwiyas (chief dervish lodges), and also the centers of veneration to which pilgrimages (ziyārat) were made. Istanbul alone had more than 250 tekkes as well as small centers for gatherings of various fraternities; this law dissolved the Sufi Orders, prohibited the use of mystical names, titles and costumes pertaining to their titles, impounded the Orders' assets, and banned their ceremonies and meetings. The law also provided penalties for those who tried to re-establish the Orders. Two years later, in 1927, the Mausoleum of Mevlana in Konya was allowed to reopen as a Museum.^[32]

In the 1950s, the Turkish government began allowing the Whirling Dervishes to perform once a year in Konya. The Mawlānā festival is held over two weeks in December; its culmination is on 17 December, the Urs of Mawlānā (anniversary of Rumi's death), called Šabe Arūs (شب عروس) (Persian meaning "nuptial night"), the night of Rumi's union with God.^[33] In 1974, the Whirling Dervishes were permitted to travel to the West for the first time.

[మార్చు] రూమీ మరియు ఇస్లాం

Rumi's approach to Islam is clarified in this quatrain:

“

Man banda-ye qur'ānam, agar jān dāram man khāk-e rah-e muhammad-e mukhtāram gar naql konad joz īn kas az goftāram bēzāram azō waz-īn sokhan bēzāram.

”

“

I am the servant of the Qur'an as long as I have life. I am the dust on the path of Muhammad, the Chosen One. If anyone quotes anything except this from my sayings, I am quit of him and outraged by these words.[34]

”

Seyyed Hossein Nasr states:

One of the greatest living authorities on Rûmî in Persia today, Hâdî Hâ'irî, has shown in an unpublished work that some 6,000 verses of the Dîwân and the Mathnawî are practically direct translations of Qur'ânic verses into Persian poetry.^[35]

Rumi states in his Dīwān:

The Sufi is hanging on to Muhammad, like Abu Bakr.^[36]

He also states:

Make your intellect a sacrifice in the presence of Muhammad, and say, "God is sufficient for me, since God is enough for satisfying me.^[37]

[మార్చు] 800వ వార్షికోత్సవం

Mawlana Jalal-ud-Dine Balkhi-Rumi is one of the greatest spiritual masters and mystic poets of Islamic civilization. In Afghanistan, he is known as "Mawlana" and in Iran as "Mawlawi".

At the proposal of the Permanent Delegations of Afghanistan, Egypt, and Turkey, and as approved by its Executive Board and General Conference in conformity with its mission of “constructing in the minds of men the defences of peace”, UNESCO was associated with the celebration, in 2007, of the eight hundredth anniversary of Rumi's birth.^[38] The commemoration at UNESCO itself took place on 6 September 2007;^[39] UNESCO issued a medal in Rumi's name in the hope that it would prove an encouragement to those who are engaged in research on and dissemination of Rumi's ideas and ideals, which would, in turn, enhance the diffusion of the ideals of UNESCO.^[40][41]

[మార్చు] ఇవీ చూడండి

సెల్జుక్ సల్తనత్ - రూమ్ Great Seljuk Empire పర్షియన్ సంస్కృతిపై Persian people Tajiks List of Persian poets and authors Persian literature Persian philosophy Persian Mysticism Mastan Ensemble ఆధ్యాత్మిక ఇస్లాం సూఫీ తత్వము నిమతుల్లాహి Other సంత్ మట్ మెర్కాన్ డెడె అంధులు మరియు ఏనుగు మాన్‌స్టర్స్ ఆఫ్ గ్రేస్

Rumi experts Badiozzaman Forouzanfar Abdolhossein Zarinkoob William Chittick Shahram Shiva Majid M. Naini Abdolkarim Soroush Hossein Elahi Ghomshei Annemarie Schimmel Seyyed Hossein Nasr Dariush Shayegan François Pétis de la Croix Jalal Homaei Rahim Arbab Franklin Lewis

English translators of Rumi poetry Coleman Barks Ravan A. G. Farhadi William Chittick Majid M. Naini Shahram Shiva జేమ్స్ డబ్ల్యూ రెడ్‌హౌస్ Reynold A. Nicholson Nader Khalili Franklin Lewis

[మార్చు] మూలాలు

[మార్చు] బయటి లింకులు

• Rumi Under the Weather
• A mystic chant from Rumi's Masnavi sung by Shusha Guppy in the 1970s: Masnavi.
• BBC News.

[మార్చు] రూమీ - ఆన్‌లైన్ లో అనువాదపు గ్రంధాలు

• Rumi poetry set to beautiful Persian Music on Mp3 and CD
• The Masnavi I Ma'navi, by Maulana Jalalu-'d-din Muhammad Rumi, Abridged and Translated by E.H. Whinfield on sacred-texts.com
• Dar al Masnavi, several English versions of selections by different translators.
• (Rumi.net) Rumi's little-known biography and poems (Quatrains and Odes) in English by షహ్రామ్ శివ

[మార్చు] రూమీ పై వెబ్‌సైట్లు

• About Rumi, English translations and personal/rare biography
• Several Rumi Poems (Quatrains and Odes) in English
• Iranian studies site
• The Threshold Society and Mevlevi Order
• Official website of the Family of Jalal al-Din Muhammad Rumi
• Mawlana Jalal al-Din Rumi- Mevlevi webpage
• RumiOnFire.com - A Tribute to Rumi

[మార్చు] విమర్శలు

• Is Rumi what we think he is? - మాసౌమి ప్రైస్.