Rumi's Masnavi - Oh, many an iniquity that you see in others is your own nature (reflected) in them, O reader!

Oh, many an iniquity that you see in others is your own nature (reflected) in them, O reader!

ای بسا ظلمی که بینی از کسان ** خوی تو باشد در ایشان ای فلان‌‌

In them shone forth all that you are in your hypocrisy and iniquity and insolence. 1320

اندر ایشان تافته هستی تو ** از نفاق و ظلم و بد مستی تو

You are that (evil-doer), and you are striking those blows at yourself: you are weaving a curse upon yourself at that moment.

آن تویی و آن زخم بر خود می‌‌زنی ** بر خود آن دم تار لعنت می‌‌تنی‌‌

You do not see clearly the evil in yourself, else you would hate yourself with (all) your soul.

در خود آن بد را نمی‌‌بینی عیان ** ور نه دشمن بودیی خود را به جان‌‌

You are assaulting yourself, O simpleton, like the lion who made a rush at himself.

حمله بر خود می‌‌کنی ای ساده مرد ** همچو آن شیری که بر خود حمله کرد

When you reach the bottom of your own nature, then you will know that that vileness was from yourself.

چون به قعر خوی خود اندر رسی ** پس بدانی کز تو بود آن ناکسی‌‌

At the bottom (of the well) it became manifest to the lion that he who seemed to him to be another was (really) his own image. 1325

شیر را در قعر پیدا شد که بود ** نقش او آن کش دگر کس می‌‌نمود

Whoever tears out the teeth of a poor wretch is doing what the falsely-seeing lion did.

هر که دندان ضعیفی می‌‌کند ** کار آن شیر غلط بین می‌‌کند

O you who see the bad reflexion on the face of your uncle, it is not your uncle that is bad, it is you: do not run away from yourself!

ای بدیده عکس بد بر روی عم ** بد نه عم است آن تویی از خود مرم‌‌

The Faithful are mirrors to one another: this saying is related from the Prophet.

مومنان آیینه‌‌ی همدیگرند ** این خبر می‌‌از پیمبر آورند

You held a blue glass before your eye: for that reason the world seemed to you to be blue.

پیش چشمت داشتی شیشه‌‌ی کبود ** ز آن سبب عالم کبودت می‌‌نمود

Unless you are blind, know that this blueness comes from yourself: speak ill of yourself, speak no more ill of any one (else). 1330

گر نه کوری این کبودی دان ز خویش ** خویش را بد گو، مگو کس را تو بیش‌‌

If the true believer was not seeing by the Light of God, how did things unseen appear naked (plainly revealed) to the true believer?

مومن ار ینظر بنور الله نبود ** غیب مومن را برهنه چون نمود

Inasmuch as you were seeing by the Fire of God, in (your) badness you became forgetful of goodness.

چون که تو ینظر بنار الله بدی ** در بدی از نیکویی غافل شدی‌‌

Little by little throw water on the fire, that your fire may become light, O man of sorrow!

اندک اندک آب بر آتش بزن ** تا شود نار تو نور ای بو الحزن‌‌

Throw Thou, O Lord, the purifying water, that this world-fire may become wholly light.

تو بزن یا ربنا آب طهور ** تا شود این نار عالم جمله نور

All the water of the sea is under Thy command; water and fire, O Lord, are Thine. 1335

آب دریا جمله در فرمان تست ** آب و آتش ای خداوند آن تست‌‌

If Thou willest, fire becomes sweet water; and if Thou willest not, even water becomes fire.

گر تو خواهی آتش آب خوش شود ** ور نخواهی آب هم آتش شود

This search (aspiration) in us is also brought into existence by Thee; deliverance from iniquity is Thy gift, O Lord.

این طلب در ما هم از ایجاد تست ** رستن از بی‌‌داد یا رب داد تست‌‌

Without (our) seeking Thou hast given us this search, Thou hast opened to all the treasure of (Thy) beneficence.

بی‌‌طلب تو این طلب‌‌مان داده‌‌ای ** گنج احسان بر همه بگشاده‌‌ای‌‌

How the hare brought to the beasts of chase the news that the lion had fallen into the well.

مژده بردن خرگوش سوی نخجیران که شیر در چاه افتاد

When the hare was gladdened by deliverance (from the lion), he began to run towards the beasts until (he came to) the desert.

چون که خرگوش از رهایی شاد گشت ** سوی نخجیران دوان شد تا به دشت‌‌

Having seen the lion miserably slain in the well, he was skipping joyously all the way to the meadow, 1340

شیر را چون دید در چه کشته زار ** چرخ می‌‌زد شادمان تا مرغزار

Clapping his hands because he had escaped from the hand of Death; fresh and dancing in the air, like bough and leaf.

دست می‌‌زد چون رهید از دست مرگ ** سبز و رقصان در هوا چون شاخ و برگ‌‌

Bough and leaf were set free from the prison of earth, lifted their heads, and became comrades of the wind;

شاخ و برگ از حبس خاک آزاد شد ** سر بر آورد و حریف باد شد

The leaves, when they had burst (forth from) the bough, made haste to reach the top of the tree;

برگها چون شاخ را بشکافتند ** تا به بالای درخت اشتافتند

With the tongue of (seed that put forth) its sprouts each fruit and tree severally is singing thanks to God,

با زبان شطاه شکر خدا ** می‌‌سراید هر بر و برگی جدا

Saying, “The Bounteous Giver nourished our root until the tree grew big and stood upright.” 1345

که بپرورد اصل ما را ذو العطا ** تا درخت استغلظ آمد و استوی‌‌

(Even so) the spirits bound in clay, when they escape glad at heart from their (prisons of) clay,

جانهای بسته اندر آب و گل ** چون رهند از آب و گلها شاد دل‌‌

Begin to dance in the air of Divine Love and become flawless like the full moon's orb,

در هوای عشق حق رقصان شوند ** همچو قرص بدر بی‌‌نقصان شوند

Their bodies dancing, and their souls—nay, do not ask (how their souls fare); and of that which surrounds the soul—nay, do not ask of those things!

جسمشان در رقص و جانها خود مپرس ** و آن که گرد جان از آنها خود مپرس‌‌

The hare lodged the lion in prison. Shame on a lion who was discomfited by a hare!

شیر را خرگوش در زندان نشاند ** ننگ شیری کاو ز خرگوشی بماند

He is in such a disgrace, and still—this is a wonder—he would fain be addressed by the title of Fakhr-i Dín. 1350

در چنان ننگی و آن گه این عجب ** فخر دین خواهد که گویندش لقب‌‌

O thou lion that liest alone at the bottom of this well, thy fleshly soul, like the hare, has shed and drunk thy blood;

ای تو شیری در تک این چاه فرد ** نفس چون خرگوش خونت ریخت و خورد

Thy hare-soul is feeding in the desert, (whilst) thou art (lying) at the bottom of this well of “How?” and “Why?”

نفس خرگوشت به صحرا در چرا ** تو به قعر این چه چون و چرا

That lion-catcher (the hare) ran towards the beasts, crying, “Rejoice, O my people, since the announcer of joy is come.

سوی نخجیران دوید آن شیر گیر ** کابشروا یا قوم إذ جاء البشیر

Glad news! Glad news, O company of merry-makers! That hell-hound has gone back to Hell.

مژده مژده ای گروه عیش‌‌ساز ** کان سگ دوزخ به دوزخ رفت باز

Glad news! Glad news! The enemy of your lives—his teeth have been torn out by the vengeance of his Creator. 1355

مژده مژده کان عدوی جانها ** کند قهر خالقش دندانها

He who smote many heads with his claws—him too the broom of Death has swept away like rubbish.”

آن که از پنجه بسی سرها بکوفت ** همچو خس جاروب مرگش هم بروفت‌‌

How the beasts gathered round the hare and spoke in praise of him.

جمع شدن نخجیران گرد خرگوش و ثنا گفتن او را

Then all the wild beasts assembled, joyous and laughing gleefully in rapture and excitement.

جمع گشتند آن زمان جمله وحوش ** شاد و خندان از طرب در ذوق و جوش‌‌

They formed a ring, he (the hare) in the midst like a candle: they bowed (in homage) and said to him, "Hark!"

حلقه کردند او چو شمعی در میان ** سجده آوردند و گفتندش که هان‌‌

“Art thou a heavenly angel or a peri? No, thou art the Azrael of fierce lions.

تو فرشته‌‌ی آسمانی یا پری ** نی تو عزراییل شیران نری‌‌

Whatever thou art, our souls are offered in sacrifice to thee. Thou hast prevailed. Health to thy hand and arm! 1360

هر چه هستی جان ما قربان تست ** دست بردی دست و بازویت درست‌‌

God turned this water into thy stream. Blessing on thy hand and arm!

راند حق این آب را در جوی تو ** آفرین بر دست و بر بازوی تو

Explain how thou didst meditate with guile, and how thou didst guilefully wipe out that ruffian.

باز گو تا چون سگالیدی به مکر ** آن عوان را چون بمالیدی به مکر

Explain, in order that the tale may be the means of curing (our malady); explain, that it may be a salve for our souls.

باز گو تا قصه درمانها شود ** باز گو تا مرهم جانها شود

Explain! for in consequence of the iniquity of that tyrant our souls have myriads of wounds.”

باز گو کز ظلم آن استم نما ** صد هزاران زخم دارد جان ما

“O Sirs,” said he, “it was (by) God's aid; else, who in the world is a hare (who am I, that I should have been able to do this)? 1365

گفت تایید خدا بود ای مهان ** ور نه خرگوشی که باشد در جهان‌‌

He (God) bestowed power on me and gave light to my heart: the light in my heart gave strength to hand and foot.”

قوتم بخشید و دل را نور داد ** نور دل مر دست و پا را زور داد

From God come preferments (to high position), from God also come changes (which bring one to low estate).

از بر حق می‌‌رسد تفضیلها ** باز هم از حق رسد تبدیلها

God in (due) course and turn is ever displaying this (Divine) aid to doubters and seers (alike).

حق به دور و نوبت این تایید را ** می‌‌نماید اهل ظن و دید را

How the hare admonished the beasts, saying, “Do not rejoice in this!”

پند دادن خرگوش نخجیران را که بدین شاد مشوید