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
The love of the loved ones illumines the cheeks; the love of the lover consumes his soul.
عشق معشوقان دو رخ افروخته ** عشق عاشق جان او را سوخته
The amber loves (the straw) with the appearance of wanting naught, (while) the straw is making efforts (to advance) on that long road.
کهربا عاشق به شکل بینیاز ** کاه میکوشد در آن راه دراز
Leave this (topic). The love of that thirsty-mouthed man shone (was reflected) in the breast of the Sadr-i Jahán.
این رها کن عشق آن تشنهدهان ** تافت اندر سینهی صدر جهان
The smoke of the love and pain of the fire-temple (his burning heart) entered his lord (and) turned into compassion.
دود آن عشق و غم آتشکده ** رفته در مخدوم او مشفق شده
But on account of (his) glory and pride and magnificence he was ashamed to inquire for him:4450
لیکش از ناموس و بوش و آب رو ** شرم میآمد که وا جوید ازو
His mercy had begun to yearn after that lowly man, (but) his majesty hindered (him) from (showing) this kindness.
رحمتش مشتاق آن مسکین شده ** سلطنت زین لطف مانع آمده
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.
عقل حیران کین عجب او را کشید ** یا کشش زان سو بدینجانب رسید