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6
42-91

  • رفت از وی جنبش طبع و سکون  ** از چه از انا الیه راجعون 
  • (Its) natural movement and rest have gone from it—by what (means)? By means of Verily unto Him we are returning.

  • ما به بحر تو ز خود راجع شدیم  ** وز رضاع اصل مسترضع شدیم 
  • We have returned from ourselves to Thy sea and have sucked from the source that suckled us.

  • در فروغ راه ای مانده ز غول  ** لاف کم زن از اصول ای بی‌اصول 
  • O thou who, on account of the ghoul, hast remained in the derivatives (unessentials) of the Way, do not boast of (possessing) the fundamental principles (thereof), O unprincipled man.

  • جنگ ما و صلح ما در نور عین  ** نیست از ما هست بین اصبعین  45
  • Our war and our peace is in the light of the Essence: ’tis not from us, ’tis between the two fingers (of God).

  • جنگ طبعی جنگ فعلی جنگ قول  ** در میان جزوها حربیست هول 
  • War of nature, war of action, war of speech—there is a terrible conflict amongst the parts (of the universe).

  • این جهان زن جنگ قایم می‌بود  ** در عناصر در نگر تا حل شود 
  • This world is maintained by means of this war: consider the elements, in order that it (the difficulty) may be solved.

  • چار عنصر چار استون قویست  ** که بدیشان سقف دنیا مستویست 
  • The four elements are four strong pillars by which the roof of the present world is (kept) upright.

  • هر ستونی اشکننده‌ی آن دگر  ** استن آب اشکننده‌ی آن شرر 
  • Each pillar is a destroyer of the other: the pillar (known as) water is a destroyer of the flames (of fire).

  • پس بنای خلق بر اضداد بود  ** لاجرم ما جنگییم از ضر و سود  50
  • Hence the edifice of creation is (based) upon contraries; consequently we are at war for weal and woe.

  • هست احوالم خلاف همدگر  ** هر یکی با هم مخالف در اثر 
  • My states (of mind and body) are mutually opposed: each one is mutually opposite in its effect.

  • 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).

  • امر آید در صور رو در رود  ** باز هم از امرش مجرد می‌شود 
  • (When) the (Divine) command comes—“Enter into forms”— they enter (into them); likewise at His command they become divested (of form).

  • پس له الخلق و له الامرش بدان  ** خلق صورت امر جان راکب بر آن 
  • Know, therefore, that (in the text) to Him belongs the creation and to Him the command “the creation” is the form and “the command” is the spirit riding upon it.

  • راکب و مرکوب در فرمان شاه  ** جسم بر درگاه وجان در بارگاه 
  • (Both) the rider and the ridden are under the authority of the King: the body is at the portal and the spirit in the audience-chamber.

  • چونک خواهد که آب آید در سبو  ** شاه گوید جیش جان را که ارکبوا  80
  • When the King desires the water to come into the pitcher, He says to the spirit-army, “Ride!”

  • باز جانها را چو خواند در علو  ** بانگ آید از نقیبان که انزلوا 
  • Again, when He calls the spirit aloft, there comes from the overseers the cry, “Dismount!”

  • بعد ازین باریک خواهد شد سخن  ** کم کن آتش هیزمش افزون مکن 
  • The discourse, (if continued) after this (point), will become subtle: diminish the fire, do not put more faggots on it,

  • تا نجوشد دیگهای خرد زود  ** دیگ ادراکات خردست و فرود 
  • Lest the small pots boil (too) quickly: the pot of the perceptions is small and low.

  • پاک سبحانی که سیبستان کند  ** در غمام حرفشان پنهان کنند 
  • The Holy Transcendent One who makes the apple-orchard conceals them (the apples) in a mist of words.

  • زین غمام بانگ و حرف و گفت و گوی  ** پرده‌ای کز سیب ناید غیر بوی  85
  • From this mist of sound and words and talk (arises such) a screen that naught of the apple comes (into perception) save the scent.

  • باری افزون کش تو این بو را به هوش  ** تا سوی اصلت برد بگرفته گوش 
  • At least draw (inhale) this scent in greater quantity with (the nostrils of) your intelligence, that taking you by the ear it may lead you towards your origin.

  • بو نگه‌دار و بپرهیز از زکام  ** تن بپوش از باد و بود سرد عام 
  • Preserve the scent and beware of the rheum: protect your body from the cold wind (breath) and being of the vulgar,

  • تا نینداید مشامت را ز اثر  ** ای هواشان از زمستان سردتر 
  • Lest by the effect (thereof) it stop up your nose: oh, their air is colder than winter.

  • چون جمادند و فسرده و تن‌شگرف  ** می‌جهد انفاسشان از تل برف 
  • They are like lifeless matter and frozen and stout of body: their breaths issue from a snow-hill.

  • چون زمین زین برف در پوشد کفن  ** تیغ خورشید حسام‌الدین بزن  90
  • When the earth (of your being) is covered with a shroud of this snow, brandish the sunbeam-sword of Husámu’ddín.

  • هین بر آر از شرق سیف‌الله را  ** گرم کن زان شرق این درگاه را 
  • Hark, lift up the sword of Allah from the east: with (the radiance of) that east make this portal hot.