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3
4411-4460

  • 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 اتحاد 4415
  • 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 روزها 4420
  • (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 گیر 4425
  • 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 ما 4430
  • 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 عرشیم 4435
  • 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 بدان 4440
  • 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);

  • لیک میل عاشقان لاغر کند ** میل معشوقان خوش و خوش‌فر کند 4445
  • But the desire of the lovers makes them lean, (while) the desire of the loved ones makes them fair and beauteous.

  • عشق معشوقان دو رخ افروخته ** عشق عاشق جان او را سوخته
  • The love of the loved ones illumines the cheeks; the love of the lover consumes his soul.

  • کهربا عاشق به شکل بی‌نیاز ** کاه می‌کوشد در آن راه دراز
  • The amber loves (the straw) with the appearance of wanting naught, (while) the straw is making efforts (to advance) on that long road.

  • این رها کن عشق آن تشنه‌دهان ** تافت اندر سینه‌ی صدر جهان
  • Leave this (topic). The love of that thirsty-mouthed man shone (was reflected) in the breast of the Sadr-i Jahán.

  • دود آن عشق و غم آتش‌کده ** رفته در مخدوم او مشفق شده
  • The smoke of the love and pain of the fire-temple (his burning heart) entered his lord (and) turned into compassion.

  • لیکش از ناموس و بوش و آب رو ** شرم می‌آمد که وا جوید ازو 4450
  • But on account of (his) glory and pride and magnificence he was ashamed to inquire for him:

  • رحمتش مشتاق آن مسکین شده ** سلطنت زین لطف مانع آمده
  • His mercy had begun to yearn after that lowly man, (but) his majesty hindered (him) from (showing) this kindness.

  • عقل حیران کین عجب او را کشید ** یا کشش زان سو بدینجانب رسید
  • The intellect is bewildered, wondering whether this one (the Sadr-i Jahán) attracted him (the lover), or whether the attraction came from that quarter (from the lover) to this side.

  • ترک جلدی کن کزین ناواقفی ** لب ببند الله اعلم بالخفی
  • Abandon presumption, for thou art ignorant of this. Close thy lips: God best knoweth the secret.

  • این سخن را بعد ازین مدفون کنم ** آن کشنده می‌کشد من چون کنم
  • Henceforth I will bury this topic. That Drawer is drawing me (in another direction): what can I do?

  • کیست آن کت می‌کشد ای معتنی ** آنک می‌نگذاردت کین دم زنی 4455
  • Who is he that is drawing thee, O solicitous one? He who doth not allow thee to utter this word.

  • صد عزیمت می‌کنی بهر سفر ** می‌کشاند مر ترا جای دگر
  • Thou makest a hundred resolutions to journey (to a certain spot): He draweth thee to some other place.

  • زان بگرداند به هر سو آن لگام ** تا خبر یابد ز فارس اسپ خام
  • He turns the (horse's) bridle in every direction in order that the untrained horse may gain knowledge of the rider.

  • اسپ زیرکسار زان نیکو پیست ** کو همی‌داند که فارس بر ویست
  • The clever horse is well-paced because it knows that the rider is (mounted) on it.

  • او دلت را بر دو صد سودا ببست ** بی‌مرادت کرد پس دل را شکست
  • He fixed thy heart on a hundred passionate desires, disappointed thee, and then broke thy heart.

  • چون شکست او بال آن رای نخست ** چون نشد هستی بال‌اشکن درست 4460
  • Inasmuch as He broke the wings of that first intention (of thine), how was not the existence of the Wing-breaker perfectly established (in thy mind)?