(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.
گوهر جان چون ورای فصلهاست ** خوی او این نیست خوی کبریاست
Perceive that wars which are the origins of peaces are like (the war of) the Prophet whose war is for God's sake.
جنگها بین کان اصول صلحهاست ** چون نبی که جنگ او بهر خداست
He is victorious and mighty in both worlds: the description of this victor is not contained in the mouth.65
غالبست و چیر در هر دو جهان ** شرح این غالب نگنجد در دهان
Still, if it is impossible to drain (drink) the Oxus, one cannot deny one's self as much (water) as will slake thirst.
آب جیحون را اگر نتوان کشید ** هم ز قدر تشنگی نتوان برید
If you are thirsting for the spiritual Ocean, make a breach in the island of the Mathnawí.
گر شدی عطشان بحر معنوی ** فرجه‌ای کن در جزیره‌ی مثنوی
Make such a great breach that at every moment you will see the Mathnawi to be only spiritual.
فرجه کن چندانک اندر هر نفس ** مثنوی را معنوی بینی و بس
When the wind sweeps away the straw from the (surface of) the river-water, the water displays its unicolouredness.
باد که را ز آب جو چون وا کند ** آب یک‌رنگی خود پیدا کند
Behold the fresh branches of coral, behold the fruits grown from the water of the spirit!70
شاخهای تازه‌ی مرجان ببین ** میوه‌های رسته ز آب جان ببین
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.
چون ز حرف و صوت و دم یکتا شود ** آن همه بگذارد و دریا شود
The speaker of the word and the hearer of the word and the words (themselves)—all three become spirit in the end.
حرف‌گو و حرف‌نوش و حرفها ** هر سه جان گردند اندر انتها
The bread-giver and the bread-receiver and the wholesome bread become single (denuded) of their forms and are turned into earth,
نان‌دهنده و نان‌ستان و نان‌پاک ** ساده گردند از صور گردند خاک
But their reality, in the three (above-mentioned) categories, is both differentiated in (these) grades and permanent.
لیک معنیشان بود در سه مقام ** در مراتب هم ممیز هم مدام
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.”75
خاک شد صورت ولی معنی نشد ** هر که گوید شد تو گویش نه نشد
In the spiritual world all three are waiting (for the Divine command), sometimes fleeing from form and sometimes taking abode (in it).
در جهان روح هر سه منتظر ** گه ز صورت هارب و گه مستقر
(When) the (Divine) command comes—“Enter into forms”— they enter (into them); likewise at His command they become divested (of form).
امر آید در صور رو در رود ** باز هم از امرش مجرد می‌شود
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.
پس له الخلق و له الامرش بدان ** خلق صورت امر جان راکب بر آن
(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.
راکب و مرکوب در فرمان شاه ** جسم بر درگاه وجان در بارگاه
When the King desires the water to come into the pitcher, He says to the spirit-army, “Ride!”80
چونک خواهد که آب آید در سبو ** شاه گوید جیش جان را که ارکبوا
Again, when He calls the spirit aloft, there comes from the overseers the cry, “Dismount!”
باز جانها را چو خواند در علو ** بانگ آید از نقیبان که انزلوا
The discourse, (if continued) after this (point), will become subtle: diminish the fire, do not put more faggots on it,
بعد ازین باریک خواهد شد سخن ** کم کن آتش هیزمش افزون مکن
Lest the small pots boil (too) quickly: the pot of the perceptions is small and low.
تا نجوشد دیگهای خرد زود ** دیگ ادراکات خردست و فرود
The Holy Transcendent One who makes the apple-orchard conceals them (the apples) in a mist of words.
پاک سبحانی که سیبستان کند ** در غمام حرفشان پنهان کنند
From this mist of sound and words and talk (arises such) a screen that naught of the apple comes (into perception) save the scent.85
زین غمام بانگ و حرف و گفت و گوی ** پرده‌ای کز سیب ناید غیر بوی
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.
باری افزون کش تو این بو را به هوش ** تا سوی اصلت برد بگرفته گوش
Preserve the scent and beware of the rheum: protect your body from the cold wind (breath) and being of the vulgar,
بو نگه‌دار و بپرهیز از زکام ** تن بپوش از باد و بود سرد عام