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3
4421-4445

  • Earth says to the earth of the body, “Return! Take leave of the spirit, come to me like the dust.
  • خاک گوید خاک تن را باز گرد ** ترک جان کن سوی ما آ همچو گرد

  • Thou art my congener, thou art more suited (to be) with me: ’tis better that thou shouldst escape from that body and that moisture.”
  • جنس مایی پیش ما اولیتری ** به که زان تن وا رهی و زان تری

  • It answers, “Yes; but I am fettered, although like thee I am weary of separation.”
  • گوید آری لیک من پابسته‌ام ** گرچه همچون تو ز هجران خسته‌ام

  • The waters seek the moisture of the body, saying, “O moisture, come back to us from exile.”
  • تری تن را بجویند آبها ** کای تری باز آ ز غربت سوی ما

  • The aether is calling the heat of the body, saying, “Thou art of fire: take the way to thy origin.” 4425
  • گرمی تن را همی‌خواند اثیر ** که ز ناری راه اصل خویش گیر

  • There are two-and-seventy diseases in the body, (caused) by the elements pulling without cord.
  • هست هفتاد و دو علت در بدن ** از کششهای عناصر بی رسن

  • Disease comes to shatter the body, so that the elements may abandon each other.
  • علت آید تا بدن را بسکلد ** تا عناصر همدگر را وا هلد

  • These elements are four birds with their legs tied (together): death and sickness and disease loose their legs.
  • چار مرغ‌اند این عناصر بسته‌پا ** مرگ و رنجوری و علت پاگشا

  • When it (death) has released their legs from one another, assuredly every bird-element flies away.
  • پایشان از همدگر چون باز کرد ** مرغ هر عنصر یقین پرواز کرد

  • The pull between these originals and derivatives continually implants some pain in our bodies, 4430
  • جذبه‌ی این اصلها و فرعها ** هر دمی رنجی نهد در جسم ما

  • In order that it may rend these coalitions asunder (and that) each part, like a bird, may fly to its home;
  • تا که این ترکیبها را بر درد ** مرغ هر جزوی به اصل خود پرد

  • (But) Divine Providence hinders them from this hastening and keeps them together in health till the appointed term,
  • حکمت حق مانع آید زین عجل ** جمعشان دارد بصحت تا اجل

  • And says, “O parts, the term is not certainly known (to you): ’tis useless for you to take wing before the term.”
  • گوید ای اجزا اجل مشهود نیست ** پر زدن پیش از اجلتان سود نیست

  • Inasmuch as every part (of the body) seeks support, what must be the state of the soul, a stranger, in separation (from its home)?
  • چونک هر جزوی بجوید ارتفاق ** چون بود جان غریب اندر فراق

  • 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.
  • 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

  • It (the soul) says, “O my base earthly parts, my exile is more bitter (than yours): I am celestial.” 4435
  • گوید ای اجزای پست فرشیم ** غربت من تلختر من عرشیم

  • The desire of the body for green herbs and running water is because its origin is from those;
  • میل تن در سبزه و آب روان ** زان بود که اصل او آمد از آن

  • The desire of the soul is for Life and for the Living One, because its origin is the Infinite Soul.
  • میل جان اندر حیات و در حی است ** زانک جان لامکان اصل وی است

  • 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 در حکمتست و در علوم ** میل تن در باغ و راغست و کروم

  • 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 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). 4440
  • میل و عشق آن شرف هم سوی جان ** زین یحب را و یحبون را بدان

  • If I explain this, ’twill be endless: the Mathnawí will amount to eighty volumes.
  • حاصل آنک هر که او طالب بود ** جان مطلوبش درو راغب بود

  • The gist is that whenever any one seeks, the soul of the object sought by him is desiring him.
  • گر بگویم شرح این بی حد شود ** مثنوی هشتاد تا کاغذ شود

  • (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.
  • آدمی حیوان نباتی و جماد ** هر مرادی عاشق هر بی‌مراد

  • Those who are without their object of desire attach themselves to an object of desire, and those desired ones draw them (on);
  • بی‌مرادان بر مرادی می‌تنند ** و آن مرادان جذب ایشان می‌کنند

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