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6
52-76

  • چونک هر دم راه خود را می‌زنم  ** با دگر کس سازگاری چون کنم 
  • Since I am incessantly waylaying (struggling with) myself, how should I act in harmony with another?

  • موج لشکرهای احوالم ببین  ** هر یکی با دیگری در جنگ و کین 
  • Behold the surging armies of my “states,” each at war and strife with another.

  • می‌نگر در خود چنین جنگ گران  ** پس چه مشغولی به جنگ دیگران 
  • Contemplate the same grievous war in thyself: why, then, art thou engaged in warring with others?

  • یا مگر زین جنگ حقت وا خرد  ** در جهان صلح یک رنگت برد  55
  • Or (is it because thou hast no means of escape) unless God shall redeem thee from this war and bring thee into the unicoloured world of peace?

  • آن جهان جز باقی و آباد نیست  ** زانک آن ترکیب از اضداد نیست 
  • That world is naught but everlasting and flourishing, because it is not composed of contraries.

  • این تفانی از ضد آید ضد را  ** چون نباشد ضد نبود جز بقا 
  • This reciprocal destruction is inflicted by (every) contrary on its contrary: when there is no contrary, there is naught but everlastingness.

  • نفی ضد کرد از بهشت آن بی‌نظیر  ** که نباشد شمس و ضدش زمهریر 
  • He (God) who hath no like banished contraries from Paradise, saying, “Neither sun nor its contrary, intense cold, shall be there.”

  • هست بی‌رنگی اصول رنگها  ** صلحها باشد اصول جنگها 
  • Colourlessness is the origin of colours, peaces are the origins of wars.

  • آن جهانست اصل این پرغم وثاق  ** وصل باشد اصل هر هجر و فراق  60
  • That world is the origin of this dolorous abode, union is the origin of every parting and separation.

  • این مخالف از چه‌ایم ای خواجه ما  ** واز چه زاید وحدت این اعداد را 
  • Wherefore, sire, are we thus in opposition, and wherefore does unity give birth to these numbers?

  • زانک ما فرعیم و چار اضداد اصل  ** خوی خود در فرع کرد ایجاد اصل 
  • Because we are the branch and the four elements are the stock: in the branch the stock has brought its own nature into existence.

  • گوهر جان چون ورای فصلهاست  ** خوی او این نیست خوی کبریاست 
  • (But) since the substance, (which is) the spirit, is beyond ramifications, its nature is not this (plurality); it is the nature of (the Divine) Majesty.

  • جنگها بین کان اصول صلحهاست  ** چون نبی که جنگ او بهر خداست 
  • Perceive that wars which are the origins of peaces are like (the war of) the Prophet whose war is for God's sake.

  • غالبست و چیر در هر دو جهان  ** شرح این غالب نگنجد در دهان  65
  • He is victorious and mighty in both worlds: the description of this victor is not contained in the mouth.

  • آب جیحون را اگر نتوان کشید  ** هم ز قدر تشنگی نتوان برید 
  • Still, if it is impossible to drain (drink) the Oxus, one cannot deny one's self as much (water) as will slake thirst.

  • گر شدی عطشان بحر معنوی  ** فرجه‌ای کن در جزیره‌ی مثنوی 
  • If you are thirsting for the spiritual Ocean, make a breach in the island of the Mathnawí.

  • فرجه کن چندانک اندر هر نفس  ** مثنوی را معنوی بینی و بس 
  • Make such a great breach that at every moment you will see the Mathnawi to be only spiritual.

  • باد که را ز آب جو چون وا کند  ** آب یک‌رنگی خود پیدا کند 
  • When the wind sweeps away the straw from the (surface of) the river-water, the water displays its unicolouredness.

  • شاخهای تازه‌ی مرجان ببین  ** میوه‌های رسته ز آب جان ببین  70
  • Behold the fresh branches of coral, behold the fruits grown from the water of the spirit!

  • چون ز حرف و صوت و دم یکتا شود  ** آن همه بگذارد و دریا شود 
  • When it (the Mathnawí) is made single (and denuded) of words and sounds and breaths, it leaves all that (behind) and becomes the (spiritual) Ocean.

  • حرف‌گو و حرف‌نوش و حرفها  ** هر سه جان گردند اندر انتها 
  • The speaker of the word and the hearer of the word and the words (themselves)—all three become spirit in the end.

  • نان‌دهنده و نان‌ستان و نان‌پاک  ** ساده گردند از صور گردند خاک 
  • The bread-giver and the bread-receiver and the wholesome bread become single (denuded) of their forms and are turned into earth,

  • لیک معنیشان بود در سه مقام  ** در مراتب هم ممیز هم مدام 
  • But their reality, in the three (above-mentioned) categories, is both differentiated in (these) grades and permanent.

  • خاک شد صورت ولی معنی نشد  ** هر که گوید شد تو گویش نه نشد  75
  • In appearance they have become earth, in reality they have not; if any one say that they have, say to him, “No, they have not.”

  • در جهان روح هر سه منتظر  ** گه ز صورت هارب و گه مستقر 
  • In the spiritual world all three are waiting (for the Divine command), sometimes fleeing from form and sometimes taking abode (in it).