Rumi's Masnavi - Amongst the various letters there is a confusion and uncertainty, though from one point of view they are (all) one from head (beginning) to foot (end).

Amongst the various letters there is a confusion and uncertainty, though from one point of view they are (all) one from head (beginning) to foot (end). 2915

در حروف مختلف شور و شکی است ** گر چه از یک رو ز سر تا پا یکی است‌‌

From one aspect they are opposites, and from one aspect they are unified; from one aspect they are jest, and from one aspect they are earnest.

از یکی رو ضد و یک رو متحد ** از یکی رو هزل و از یک روی جد

Therefore the Resurrection is the day of the supreme inspection: inspection is desired by him (only) who is beautiful and splendid.

پس قیامت روز عرض اکبر است ** عرض او خواهد که با زیب و فر است‌‌

Whoever is like a fraudulent Hindoo, for him the day of inspection is the time of exposure.

هر که چون هندوی بد سودایی است ** روز عرضش نوبت رسوایی است‌‌

Inasmuch as he hath not a face like the sun, he desires nothing but night (to cover him) like a veil.

چون ندارد روی همچون آفتاب ** او نخواهد جز شبی همچون نقاب‌‌

Since his thorn hath not a single rose-leaf, Spring is the enemy of his conscience, 2920

برگ یک گل چون ندارد خار او ** شد بهاران دشمن اسرار او

While to one that is roses and lilies from head to foot Spring is (welcome as) a pair of bright eyes.

و انکه سر تا پا گل است و سوسن است ** پس بهار او را دو چشم روشن است‌‌

The unspiritual thorn wishes for autumn, for autumn, in order that it may jostle with (contend as a rival with) the rose-garden,

خار بی‌‌معنی خزان خواهد خزان ** تا زند پهلوی خود با گلستان‌‌

And that it (autumn) may hide the (fair) colour of that (the rose) and the rust (foul colour) of this (the thorn), so that you may not see the colour of that and the colour of this.

تا بپوشد حسن آن و ننگ این ** تا نبینی رنگ آن و رنگ این‌‌

Therefore autumn is its (the thorn's) Spring and life, (for then) the (worthless) stone and the pure ruby appear one.

پس خزان او را بهار است و حیات ** یک نماید سنگ و یاقوت زکات‌‌

The Gardener knows that (difference) even in autumn, but the One's sight is better than the world's sight. 2925

باغبان هم داند آن را در خزان ** لیک دید یک به از دید جهان‌‌

Truly that One Person is (essentially) the (whole) world: he is unaware of evil (does not know evil as such). Every star in the sky is part of the Moon.

خود جهان آن یک کس است او ابله است ** هر ستاره بر فلک جزو مه است‌‌

Therefore every fair form and shape (in the world) is crying, “Good news! good news! Lo, here comes the Spring.”

پس همی‌‌گویند هر نقش و نگار ** مژده مژده نک همی‌‌آید بهار

So long as the blossom is shining like a coat of mail, how should the fruits display their knobs?

تا بود تابان شکوفه چون زره ** کی کند آن میوه‌‌ها پیدا گره‌‌

When the blossom is shed, the fruit comes to a head: when the body is shattered, the spirit lifts up its head.

چون شکوفه ریخت میوه سر کند ** چون که تن بشکست جان سر بر زند

The fruit is the reality, the blossom is its form: the blossom is the good news, the fruit is the bounty (given as a reward) for it. 2930

میوه معنی و شکوفه صورتش ** آن شکوفه مژده میوه نعمتش‌‌

When the blossom was shed, the fruit became visible: when that diminished this began to increase.

چون شکوفه ریخت میوه شد پدید ** چون که آن کم شد شد این اندر مزید

How should bread give strength until it is broken? How should uncrushed clusters (of grapes) yield wine?

تا که نان نشکست قوت کی دهد ** ناشکسته خوشه‌ها کی مَیْ دهد

Unless myrobalan is pounded up with medicines, how should the medicines by themselves become health-increasing (act as tonics)?

تا هلیله نشکند با ادویه ** کی شود خود صحت افزا ادویه‌‌

Concerning the qualities of the Pír (Spiritual Guide) and (the duty of) obedience to him.

در صفت پیر و مطاوعت وی‌‌

O Splendour of the Truth, Husámu’ddín, take one or two sheets of paper and add (them to the poem) in description of the Pír.

ای ضیاء الحق حسام الدین بگیر ** یک دو کاغذ بر فزا در وصف پیر

Although thy slender body hath no strength, yet without the sun (of thy spirit) we have no light. 2935

گر چه جسم نازکت را زور نیست ** لیک بی‌‌خورشید ما را نور نیست‌‌

Although thou hast become the lighted wick and the glass (lamp), yet thou art the heart's leader (the Spiritual Guide): thou art the end of the thread (which serves as a clue).

گر چه مصباح و زجاجه گشته‌‌ای ** لیک سر خیل دلی سر رشته‌‌ای‌‌

Inasmuch as the end of the thread is in thy hand and will, the pearls (of spiritual knowledge) on the heart's necklace are (derived) from thy bounty.

چون سر رشته به دست و کام تست ** درهای عقد دل ز انعام تست‌‌

Write down what appertains to the Pír (Guide) who knows the Way:—Choose the Pír and regard him as the essence of the Way.

بر نویس احوال پیر راهدان ** پیر را بگزین و عین راه دان‌‌

The Pír is (like) summer, and (other) people are (like) the autumn month; (other) people are like night, and the Pír is the moon.

پیر تابستان و خلقان تیر ماه ** خلق مانند شب‌‌اند و پیر ماه‌‌

I have bestowed on (my) young Fortune (Husámu’ddín) the name of Pír (old), because he is (made) old by the Truth, not (made) old by Time. 2940

کرده‌‌ام بخت جوان را نام پیر ** کاو ز حق پیر است نز ایام پیر

So old is he that he hath no beginning: there is no rival to such a unique Pearl.

او چنان پیری است کش آغاز نیست ** با چنان در یتیم انباز نیست‌‌

Verily, old wine grows more potent, especially the wine that is the presence of God.

خود قوی‌‌تر می‌‌شود خمر کهن ** خاصه آن خمری که باشد من لدن‌‌

Choose a Pír, for without a Pír this journey is exceeding full of woe and affright and danger.

پیر را بگزین که بی‌‌پیر این سفر ** هست بس پر آفت و خوف و خطر

Without an escort you are bewildered (even) on a road you have travelled many times (before):

آن رهی که بارها تو رفته‌‌ای ** بی‌‌قلاووز اندر آن آشفته‌‌ای‌‌

Do not, then, travel alone on a Way that you have not seen at all, do not turn your head away from the Guide. 2945

پس رهی را که ندیده ستی تو هیچ ** هین مرو تنها ز رهبر سر مپیچ‌‌

Fool, if his shadow (protection) be not over you, then the cry of the ghoul will keep you (wandering about) with your head in a whirl.

گر نباشد سایه‌‌ی او بر تو گول ** پس ترا سر گشته دارد بانگ غول‌‌

The ghoul will (entice you) from the Way (and) cast you into destruction: there have been in this Way many craftier than you (who have perished miserably).

غولت از ره افکند اندر گزند ** از تو داهی‌‌تر در این ره بس بدند

Hear (learn) from the Qur’án the perdition of the wayfarers, what the evil-souled Iblís did unto them:

از نبی بشنو ضلال رهروان ** که چشان کرد آن بلیس بد روان‌‌

He carried them far—a journey of hundreds of thousands of years—from the Highway, and made them backsliders and naked (devoid of good works).

صد هزاران ساله راه از جاده دور ** بردشان و کردشان ادبار و عور

Behold their bones and their hair! Take warning, and drive not your ass towards them! 2950

استخوانهاشان ببین و مویشان ** عبرتی گیر و مران خر سویشان‌‌

Seize the neck of your ass (the flesh) and lead him towards the Way, towards the good keepers and knowers of the Way.

گردن خر گیر و سوی راه کش ** سوی ره‌‌بانان و ره دانان خوش‌‌

Beware! do not let your ass go, and do not remove your hand from him, because his love is for the place where green herbs are plentiful.

هین مهل خر را و دست از وی مدار ** ز آن که عشق اوست سوی سبزه‌‌زار

If you carelessly leave him free for one moment, he will go (many) leagues in the direction of the herbage.

گر یکی دم تو به غفلت واهلیش ** او رود فرسنگ‌‌ها سوی حشیش‌‌

The ass is an enemy to the Way, (he is) madly in love with fodder: oh, many is the attendant on him that he has brought to ruin!

دشمن راه است خر مست علف ** ای که بس خر بنده را کرد او تلف‌‌

If you know not the Way, whatsoever the ass desires, do the contrary thereof: that, surely, will be the right Way. 2955

گر ندانی ره هر آن چه خر بخواست ** عکس آن کن خود بود آن راه راست‌‌

(The Prophet said), “Consult them (women), and then oppose (them in what they advise): he that disobeys them not will be ruined.”

شاوروهن پس آن گه خالفوا ** إن من لم یعصهن تالف‌‌

Be not a friend to (sensual) passion and desire, since it leads you astray from the Way of God.

با هوا و آرزو کم باش دوست ** چون یضلک عن سبیل الله اوست‌‌

Nothing in the world will break (mortify) this passion like the shadow (protection) of fellow-travellers.

این هوا را نشکند اندر جهان ** هیچ چیزی همچو سایه‌‌ی همرهان‌‌

How the Prophet, on whom be peace, enjoined ‘Alí—may God make his person honoured—saying, “When every one seeks to draw nigh to God by means of some kind of devotional act, do thou seek the favour of God by associating with His wise and chosen servant, that thou mayst be the first of all to arrive (to gain access to Him).”

وصیت کردن رسول صلی الله علیه و اله و سلم علی را علیه السلام که چون هر کسی به نوع طاعتی تقرب جوید به حق تو تقرب جوی به نصیحت عاقل و بنده‌‌ی خاص تا از همه پیش قدم تر باشی‌‌

The Prophet said to ‘Alí, “O ‘Alí, thou art the Lion of God, thou art a courageous knight,

گفت پیغمبر علی را کای علی ** شیر حقی پهلوانی پر دلی‌‌

But do not even rely upon thy lion-heartedness: come into the shade of the palm tree of hope. 2960

لیک بر شیری مکن هم اعتماد ** اندر آ در سایه‌‌ی نخل امید

Come into the shade (protection) of the Sage whom no conveyer can carry off from the Way.

اندر آ در سایه‌‌ی آن عاقلی ** کش نداند برد از ره ناقلی‌‌

His shadow on the earth is like Mount Qáf, his spirit is (like) the Símurgh that circles (soars) exceedingly high.

ظل او اندر زمین چون کوه قاف ** روح او سیمرغ بس عالی طواف‌‌

If I should tell of his qualities until the Resurrection, do not seek (expect) any conclusion and end to them.

گر بگویم تا قیامت نعت او ** هیچ آن را مقطع و غایت مجو

The (Divine) Sun has veiled Himself in Man: apprehend (this mystery), and God knows best what is right.

در بشر رو پوش کرده ست آفتاب ** فهم کن و الله اعلم بالصواب‌‌