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);
لیک میل عاشقان لاغر کند ** میل معشوقان خوش و خوش‌فر کند4445
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 ازو4450
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 زنی4455
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 درست4460
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)?
چون قضایش حبل تدبیرت سکست ** چون نشد بر تو قضای آن درست
Since His ordainment snapped the cord of thy contrivance, how was not God's ordainment perfectly established (clearly proven) to thee?
فسخ عزایم و نقضها جهت با خبر کردن آدمی را از آنک مالک و قاهر اوست و گاه گاه عزم او را فسخ ناکردن و نافذ داشتن تا طمع او را بر عزم کردن دارد تا باز عزمش را بشکند تا تنبیه بر تنبیه بود
(Showing that) the annulment and destruction of (human) resolutions (is) in order to let man know that He (God) is the Lord and the Almighty; and His occasional non-annulment of his (man's) resolution and His carrying it into effect (is) in order that hope may urge him to form a resolution, so that He again may destroy it, to the end that warning may follow on warning.
عزمها و قصدها در ماجرا ** گاه گاهی راست می‌آید ترا
In the course of events your resolutions and purposes now and then come right (are fulfilled),
تا به طمع آن دلت نیت کند ** بار دیگر نیتت را بشکند
In order that, through hope of that (fulfilment), your heart may form an intention, and that He may once more destroy your intention.
For if He were to keep you wholly unsuccessful, your heart would despair: how would it sow (the seed of) expectation?
ور بکاریدی امل از عوریش ** کی شدی پیدا برو مقهوریش4465
And unless it sowed (the seed of) expectation, how from its barrenness would its subjection (to the Divine will) become apparent to it?
عاشقان از بی‌مرادیهای خویش ** باخبر گشتند از مولای خویش
By their failures (to achieve success) the lovers are made aware of their Lord.
بی‌مرادی شد قلاوز بهشت ** حفت الجنه شنو ای خوش سرشت
Unsuccess is the guide to Paradise: hearken, O man of goodly nature, to (the tradition), “Paradise is encompassed (with pains).”
که مراداتت همه اشکسته‌پاست ** پس کسی باشد که کام او رواست
(Granted) that all that you desire is broken-legged (unsuccessful), then there is One whose pleasure is fulfilled.
پس شدند اشکسته‌اش آن صادقان ** لیک کو خود آن شکست عاشقان
Therefore the sincere (believers) have become broken (abased) before Him; but where indeed is (their abasement in comparison with) the abasement of those who love (Him)?
عاقلان اشکسته‌اش از اضطرار ** عاشقان اشکسته با صد اختیار4470
The intelligent are abased before Him from necessity; the lovers are abased with hundredfold free-will.
عاقلانش بندگان بندی‌اند ** عاشقانش شکری و قندی‌اند
The intelligent are bond-slaves to Him; the lovers are like sugar and candy to Him.
ائتیا کرها مهار عاقلان ** ائتیا طوعا بهار بی‌دلان
“Come against your will” is the toggle for the intelligent; “come willingly” is the spring-time of them that have lost their hearts.
نظرکردن پیغامبر علیه السلام به اسیران و تبسم کردن و گفتن کی عجبت من قوم یجرون الی الجنة بالسلاسل و الاغلال
How the Prophet, on whom be peace, looked at the captives and smiled and said, “I marvel at folk who are dragged to Paradise in chains and shackles.”
دید پیغامبر یکی جوقی اسیر ** که همی‌بردند و ایشان در نفیر
The Prophet saw a troop of captives being taken along, and they were in loud lamentation.
دیدشان در بند آن آگاه شیر ** می نظر کردند در وی زیر زیر
That wary Lion saw them in chains: (he saw them) looking askance at him,
تا همی خایید هر یک از غضب ** بر رسول صدق دندانها و لب4475
So that each (of them) was gnashing his teeth and chewing his lips in anger against the veracious Prophet;