Gul olanin asli guldur (ইংরেজী অনুবাদ)
Gul olanin asli guldur
Güldür gül Kul Nesimi
Gül olanın aslı güldür, peygamberin nesli güldür
Girdim şahın bahçesine, cümlesi aşık güldür gül
Asmasında gül dalları, kovanında gül balları
Ağcında gül halleri, selvi çınarı güldür gül
Açil gey ey gonca gülüm, ağlatma şeyda bülbülün
Şu inleyen garib dilin, ah u efgani güldür gül
Gülden terazı yaparlar, gül ile gülü tartarlar
Gül alırlar gül satarlar, çarşı pazarı güldür gül
Gel ha gel gül ey Nesimi, geldi yine gül mevsimi
Bu feryad bülbül sesimi, sesi feryadı güldür gül
The original rose is indeed the ROSE.
Gul olanin asli guldur
The original rose is indeed the Rose
The lineage of prophets is indeed the rose
When I entered the garden of the Shah, there was a collection the asiks who were roses
On the branches of the vines were roses
In the hives, the honey was the rose
On the trees many forms of roses, on the plane tree as well as the cypress
Oh my rose open the blooms well, do not let your mad nightingale cry
Poor heart, it is crying for the rose.
The market place is the rose.
Here the scales are roses where they weigh, sell and buy rose
Oh Nesimi come, smile
The roses came again with every season of mine
The Scream in the voice of Nesimi is the cry for the Rose
Reflections in English
The poem, which takes off from the concept so well developed in Islamic literature that of the rose, the single symbol of the Divine, is divided into three parts. The one line that connects all three is the recognition of the Divine in all things.
The first part that affirms a heritage that is divine, declares at the very outset, the ultimate Divine is the ROSE. Next the lineage of prophets through whom revelations are accessed is the rose. The garden of the Divine Ruler which is a special garden, is full of the mystic lovers of the divine, who are all a collection of roses.
The second part indicates evidences of the divine as seen in nature. The vines possibly grapevines so common in the area, tender in nature is seen to bear no matter, what they bear, roses. The honey in the hive that is accumulated with so much effort by the bees, is again the divine rose. The cypress tree seen generally near cemeteries symbolizing solemnity as it shades the tombs is also the rose. The plane tree that is connected to the presence of water formations, known for its shade, longevity and autumnal colour is also the rose.
The transition from nature to his self is touching as he openly begs the rose bud to bloom so that the nightingale mad for the divine does not need to cry. It is here one can recognize that the wretch he refers to is really himself!
The third part has to do clearly with the individual, the nightingale, representing the self itself, in its longing for the Rose, the divine. The need to have much more than just mere glimpses of the divine is expressed here. Nesimi finds that he cannot escape the day to day life which is compared to a market place, where trading goes on. Even here the poet finds the hidden workings of the divine used in what is weighed as well as all that is sold and bought in life. In all transactions he sees the Rose.
The final reminder to himself is that Nesimi's own life with the ups and downs, of sorrows, joys and vacuities is like the cycle of the seasons. Indeed spring will return and the roses will bloom. Just like the cry of the nightingale his cry that issues is really only for the ROSE.
"Gul olanin asli ..." এর আরও অনুবাদ