Rumi's Masnavi - The bread became you: through what? Through (your) love and appetite; otherwise, how should the bread have had any access to the (vital) spirit?

The bread became you: through what? Through (your) love and appetite; otherwise, how should the bread have had any access to the (vital) spirit?

نان تو شد از چه ز عشق و اشتها ** ورنه نان را کی بدی تا جان رهی

Love makes the dead bread into spirit: it makes the spirit that was perishable everlasting.

عشق نان مرده را می جان کند ** جان که فانی بود جاویدان کند

Majnún said, “I do not fear the lancet: my endurance is greater than the mountain formed of rock. 2015

گفت مجنون من نمی‌ترسم ز نیش ** صبر من از کوه سنگین هست بیش

I am a vagabond: my body is not at ease without blows; I am a lover: I am always in close touch with blows.

منبلم بی‌زخم ناساید تنم ** عاشقم بر زخمها بر می‌تنم

But my (whole) being is full of Laylá: this shell is filled with the qualities of that Pearl.

لیک از لیلی وجود من پرست ** این صدف پر از صفات آن درست

I am afraid, O cupper, lest if you let my blood you suddenly inflict a wound with your lancet upon Laylá.

ترسم ای فصاد گر فصدم کنی ** نیش را ناگاه بر لیلی زنی

The (man of) reason whose heart is enlightened knows that between Laylá and me there is no difference.”

داند آن عقلی که او دل‌روشنیست ** در میان لیلی و من فرق نیست

A beloved asked her lover, “Do you love yourself more or me?” He replied, “I am dead to myself and living by thee; I have become non-existent to myself and my own attributes and existent through thee; I have forgotten my own knowledge and have become knowing through thy knowledge; I have lost all thought of my own power and have become powerful through thy power. If I love myself, I must have loved thee, and if I love thee, I must have loved myself.” (Verse): “Whoever possesses the mirror of clairvoyance sees God (even) though he see himself.” (God said to Báyazíd): “Go forth with My attributes to My creatures. Whoso shall see thee shall see Me and whoso shall betake himself unto thee shall betake himself unto Me”; and so on.

معشوقی از عاشق پرسید کی خود را دوست‌تر داری یا مرا گفت من از خود مرده‌ام و به تو زنده‌ام از خود و از صفات خود نیست شده‌ام و به تو هست شده‌ام علم خود را فراموش کرده‌ام و از علم تو عالم شده‌ام قدرت خود را از یاد داده‌ام و از قدرت تو قادر شده‌ام اگر خود را دوست دارم ترا دوست داشته باشم و اگر ترا دوست دارم خود را دوست داشته باشم هر که را آینه‌ی یقین باشد گرچه خود بین خدای بین باشد اخرج به صفاتی الی خلقی من رآک رآنی و من قصدک قصدنی و علی هذا

At the hour of the morning-drink a beloved said to her lover by way of trial, “O such-and-such son of such-and-such, 2020

گفت معشوقی به عاشق ز امتحان ** در صبوحی کای فلان ابن الفلان

I wonder, do you love me or yourself more? Tell the truth, O man of sorrows.”

مر مرا تو دوست‌تر داری عجب ** یا که خود را راست گو یا ذا الکرب

He replied, “I have become so naughted in thee that I am full of thee from head to foot.

گفت من در تو چنان فانی شدم ** که پرم از تتو ز ساران تا قدم

Of my existence there is nothing (left) in me but the name: in my being there is naught but thee, O thou whose wishes are gratified.

بر من از هستی من جز نام نیست ** در وجودم جز تو ای خوش‌کام نیست

By that means I have become thus naughted, like vinegar, in thee (who art) an ocean of honey.”

زان سبب فانی شدم من این چنین ** هم‌چو سرکه در تو بحر انگبین

As the stone that is entirely turned into pure ruby: it is filled with the qualities of the sun. 2025

هم‌چو سنگی کو شود کل لعل ناب ** پر شود او از صفات آفتاب

That stony nature does not remain in it: back and front, it is filled with sunniness.

وصف آن سنگی نماند اندرو ** پر شود از وصف خور او پشت و رو

Afterwards, if it love itself, that (self-love) is love of the sun, O youth;

بعد از آن گر دوست دارد خویش را ** دوستی خور بود آن ای فتا

And if it love the sun with (all) its soul, ’tis undoubtedly love of itself.

ور که خود را دوست دارد ای بجان ** دوستی خویش باشد بی‌گمان

Whether the pure ruby loves itself or whether it loves the sun,

خواه خود را دوست دارد لعل ناب ** خواه تا او دوست دارد آفتاب

There is really no difference in these two loves: both sides (aspects) are naught but the radiance of the sunrise. 2030

اندرین دو دوستی خود فرق نیست ** هر دو جانب جز ضیای شرق نیست

Until it (the stone) has become a ruby, it is an enemy to itself, because it is not a single “I”: two “I's” are there;

تا نشد او لعل خود را دشمنست ** زانک یک من نیست آنجا دو منست

For the stone is dark and blind to the day (-light): the dark is essentially opposed to light.

زانک ظلمانیست سنگ و روزکور ** هست ظلمانی حقیقت ضد نور

(If) it love itself, it is an infidel, because it offers intense resistance to the supreme Sun.

خویشتن را دوست دارد کافرست ** زانک او مناع شمس اکبرست

Therefore ’tis not fitting that the stone should say “I,” (for) it is wholly darkness and in (the state of) death.

پس نشاید که بگوید سنگ انا ** او همه تاریکیست و در فنا

A Pharaoh said “I am God” and was laid low; a Mansúr (Halláj) said “I am God” and was saved. 2035

گفت فرعونی انا الحق گشت پست ** گفت منصوری اناالحق و برست

The former “I” is followed by God's curse and the latter “I” by God's mercy, O loving man;

آن انا را لعنة الله در عقب ** وین انا را رحمةالله ای محب

For that one (Pharaoh) was a black stone, this one (Halláj) a cornelian; that one was an enemy to the Light, and this one passionately enamoured (of it).

زانک او سنگ سیه بد این عقیق ** آن عدوی نور بود و این عشیق