چون درین دل برق مهر دوست جست ** اندر آن دل دوستی می‌دان که هست4395
When the lightning of love for the beloved has shot into this heart, know that there is love in that heart.
در دل تو مهر حق چون شد دوتو ** هست حق را بی گمانی مهر تو
When love for God has been doubled in thy heart, without any doubt God hath love for thee.
هیچ بانگ کف زدن ناید بدر ** از یکی دست تو بی دستی دگر
No sound of clapping comes forth from one hand of thine without the other hand.
تشنه می‌نالد که ای آب گوار ** آب هم نالد که کو آن آب‌خوار
The thirsty man is moaning, “O delicious water!” The water moans too, saying, “Where is the water-drinker?”
جذب آبست این عطش در جان ما ** ما از آن او و او هم آن ما
This thirst in our souls is the attraction exerted by the Water: we are Its, and It is ours.
حکمت حق در قضا و در قدر ** کرد ما را عاشقان همدگر4400
The Wisdom of God in destiny and in decree made us lovers of one another.
جمله اجزای جهان زان حکم پیش ** جفت جفت و عاشقان جفت خویش
Because of that fore-ordainment all the particles of the world re paired as mates and are in love with their own mate.
هست هر جزوی ز عالم جفت‌خواه ** راست همچون کهربا و برگ کاه
Every particle of the universe is desiring its mate, just like amber and the blade of straw.
آسمان گوید زمین را مرحبا ** با توم چون آهن و آهن‌ربا
Heaven says to the earth, “Welcome! To thee I am (in the same relation) as the iron and the magnet.”
آسمان مرد و زمین زن در خرد ** هرچه آن انداخت این می‌پرورد
In (the view of) the intellect, heaven is man and the earth woman: whatever that (heaven) casts forth this (earth) fosters
چون نماند گرمیش بفرستد او ** چون نماند تری و نم بدهد او4405
When it (the earth) hath no heat remaining, it (heaven) sends it; when no freshness and moisture remains, it bestows it.
برج خاکی خاک ارضی را مدد ** برج آبی تریش اندر دمد
The terrene sign (of the zodiac) is (supplying) replenishment to the dust of the earth; the aqueous sign produces freshness therein;
برج بادی ابر سوی او برد ** تا بخارات وخم را بر کشد
The aerial sign wafts the clouds towards it, that they may sweep away the pestilential vapours;
برج آتش گرمی خورشید ازو ** همچو تابه‌ی سرخ ز آتش پشت و رو
The fiery sign is the source of the sun’s heat, (which is) like a frying-pan (made) red-hot, back and front, by fire.
هست سرگردان فلک اندر زمن ** همچو مردان گرد مکسب بهر زن
Heaven is turning giddily in (the world of) Time, like men (prowling) around (in search of) gain for the wife’s sake;
وین زمین کدبانویها می‌کند ** بر ولادات و رضاعش می‌تند4410
And this earth practises housewiferies : it attends to births and to suckling that (which it bears).
پس زمین و چرخ را دان هوشمند ** چونک کار هوشمندان می‌کنند
Therefore regard earth and heaven as endowed with intelligence, since they do the work of intelligent beings.
گر نه از هم این دو دلبر می‌مزند ** پس چرا چون جفت در هم می‌خزند
Unless these two sweethearts are tasting (delight) from one another, then why are they creeping together like mates?
بی زمین کی گل بروید و ارغوان ** پس چه زاید ز آب و تاب آسمان
Without the earth how should roses andarghawan-flowers grow? What, then, would be born of the water and heat of heaven?
بهر آن میلست در ماده به نر ** تا بود تکمیل کار همدگر
The desire (implanted) in the female for the male is to the end that they may perfect each other’s work.
میل اندر مرد و زن حق زان نهاد ** تا بقا یابد جهان زین اتحاد4415
God put desire in man and woman in order that the world! should be preserved by this union.
میل هر جزوی به جزوی هم نهد ** ز اتحاد هر دو تولیدی زهد
He also implants the desire of every part for another part: from the union of both an act of generation results.
شب چنین با روز اندر اعتناق ** مختلف در صورت اما اتفاق
Likewise night and day are in mutual embrace: (they are) different in appearance, but (are really) in agreement.
روز و شب ظاهر دو ضد و دشمنند ** لیک هر دو یک حقیقت می‌تنند
Day and night, outwardly, are two contraries and enemies, but they both attend on one truth—
هر یکی خواهان دگر را همچو خویش ** از پی تکمیل فعل و کار خویش
Each desiring the other, like kinsfolk, for the sake of perfecting their action and work.
زانک بی شب دخل نبود طبع را ** پس چه اندر خرج آرد روزها4420
(Both serve one purpose) because, without night, the nature (of man) would receive no income: what, then, should the days expend?
جذب هر عنصری جنس خود را کی در ترکیب آدمی محتبس شده است به غیر جنس
How each element attracts its congener that has been imprisoned in the human constitution by the non-homogeneous (elements).
خاک گوید خاک تن را باز گرد ** ترک جان کن سوی ما آ همچو گرد
Earth says to the earth of the body, “Return! Take leave of the spirit, come to me like the dust.
جنس مایی پیش ما اولیتری ** به که زان تن وا رهی و زان تری
Thou art my congener, thou art more suited (to be) with me: ’tis better that thou shouldst escape from that body and that moisture.”
گوید آری لیک من پابسته‌ام ** گرچه همچون تو ز هجران خسته‌ام
It answers, “Yes; but I am fettered, although like thee I am weary of separation.”
تری تن را بجویند آبها ** کای تری باز آ ز غربت سوی ما
The waters seek the moisture of the body, saying, “O moisture, come back to us from exile.”
گرمی تن را همی‌خواند اثیر ** که ز ناری راه اصل خویش گیر4425
The aether is calling the heat of the body, saying, “Thou art of fire: take the way to thy origin.”
هست هفتاد و دو علت در بدن ** از کششهای عناصر بی رسن
There are two-and-seventy diseases in the body, (caused) by the elements pulling without cord.
علت آید تا بدن را بسکلد ** تا عناصر همدگر را وا هلد
Disease comes to shatter the body, so that the elements may abandon each other.
چار مرغ‌اند این عناصر بسته‌پا ** مرگ و رنجوری و علت پاگشا
These elements are four birds with their legs tied (together): death and sickness and disease loose their legs.
پایشان از همدگر چون باز کرد ** مرغ هر عنصر یقین پرواز کرد
When it (death) has released their legs from one another, assuredly every bird-element flies away.
جذبه‌ی این اصلها و فرعها ** هر دمی رنجی نهد در جسم ما4430
The pull between these originals and derivatives continually implants some pain in our bodies,
تا که این ترکیبها را بر درد ** مرغ هر جزوی به اصل خود پرد
In order that it may rend these coalitions asunder (and that) each part, like a bird, may fly to its home;
حکمت حق مانع آید زین عجل ** جمعشان دارد بصحت تا اجل
(But) Divine Providence hinders them from this hastening and keeps them together in health till the appointed term,
گوید ای اجزا اجل مشهود نیست ** پر زدن پیش از اجلتان سود نیست
And says, “O parts, the term is not certainly known (to you): ’tis useless for you to take wing before the term.”
چونک هر جزوی بجوید ارتفاق ** چون بود جان غریب اندر فراق
Inasmuch as every part (of the body) seeks support, what must be the state of the soul, a stranger, in separation (from its home)?
منجذب شدن جان نیز به عالم ارواح و تقاضای او و میل او به مقر خود و منقطع شدن از اجزای اجسام کی هم کنده‌ی پای باز روح‌اند
How likewise the soul is drawn to the world of spirits, and how it craves and desires its home, and becomes severed from the bodily parts which are a fetter on the leg of the spiritual falcon.
گوید ای اجزای پست فرشیم ** غربت من تلختر من عرشیم4435
It (the soul) says, “O my base earthly parts, my exile is more bitter (than yours): I am celestial.”
میل تن در سبزه و آب روان ** زان بود که اصل او آمد از آن
The desire of the body for green herbs and running water is because its origin is from those;
میل جان اندر حیات و در حی است ** زانک جان لامکان اصل وی است
The desire of the soul is for Life and for the Living One, because its origin is the Infinite Soul.
میل جان در حکمتست و در علوم ** میل تن در باغ و راغست و کروم
The desire of the soul is for wisdom and the sciences; the desire of the body is for orchards and meadows and vines.
میل جان اندر ترقی و شرف ** میل تن در کسب و اسباب علف
That exaltedness too hath desire and love towards the soul: from this (fact) understand (the meaning of) He loves them and they love (Him).
میل و عشق آن شرف هم سوی جان ** زین یحب را و یحبون را بدان4440
That exaltedness too hath desire and love towards the soul: from this (fact) understand (the meaning of) He loves them and they love (Him).
حاصل آنک هر که او طالب بود ** جان مطلوبش درو راغب بود
If I explain this, ’twill be endless: the Mathnawí will amount to eighty volumes.
گر بگویم شرح این بی حد شود ** مثنوی هشتاد تا کاغذ شود
The gist is that whenever any one seeks, the soul of the object sought by him is desiring him.
آدمی حیوان نباتی و جماد ** هر مرادی عاشق هر بی‌مراد
(Whether it be) man, animal, plant, or mineral, every object of desire is in love with everything that is without (has not attained to) the object of desire.
بی‌مرادان بر مرادی می‌تنند ** و آن مرادان جذب ایشان می‌کنند
Those who are without their object of desire attach themselves to an object of desire, and those desired ones draw them (on);