Rumi's Masnavi - Of all acts of devotion this is the best for thee: (thereby) thou wilt gain precedence over every one that has outstripped (the rest).”

Of all acts of devotion this is the best for thee: (thereby) thou wilt gain precedence over every one that has outstripped (the rest).”

از همه طاعات اینت بهتر است ** سبق یابی بر هر آن سابق که هست‌‌

When the Pír has accepted thee, take heed, surrender thyself (to him): go, like Moses, under the authority of Khizr.

چون گرفتت پیر هین تسلیم شو ** همچو موسی زیر حکم خضر رو

Bear patiently whatever is done by a Khizr who is without hypocrisy, in order that Khizr may not say, “Begone, this is (our) parting.” 2970

صبر کن بر کار خضری بی‌‌نفاق ** تا نگوید خضر رو هذا فراق‌‌

Though he stave in the boat, do not speak a word; though he kill a child, do not tear thy hair.

گر چه کشتی بشکند تو دم مزن ** گر چه طفلی را کشد تو مو مکن‌‌

God has declared that his (the Pír's) hand is as His own, since He gave out (the words) the Hand of God is above their hands.

دست او را حق چو دست خویش خواند ** تا يد الله فوق أيدیهم براند

The Hand of God causes him (the child) to die and (then) brings him to life. What of life? He makes him a spirit everlasting.

دست حق میراندش زنده‌‌ش کند ** زنده چه بود جان پاینده‌‌ش کند

If any one, by rare exception, traversed this Way alone (without a Pír), he arrived (at his goal) through the help of the spiritual influence of the Pírs.

هر که تنها نادرا این ره برید ** هم به عون همت پیران رسید

The hand of the Pír is not withdrawn from the absent (those who are not under his authority): his hand is naught but the grasp of God. 2975

دست پیر از غایبان کوتاه نیست ** دست او جز قبضه‌‌ی الله نیست‌‌

Inasmuch as they give such a robe of honour to the absent, (what must they give their disciples?): undoubtedly the present are better than the absent.

غایبان را چون چنین خلعت دهند ** حاضران از غایبان لا شک بهند

Since they are bestowing (spiritual) food on the absent, see what bounties they must lay before the guest.

غایبان را چون نواله می‌‌دهند ** پیش مهمان تا چه نعمتها نهند

Where is one that girds himself (for service) before the king to (i.e. how far superior is he to) one that is outside the door?

کو کسی که پیش شه بندد کمر ** تا کسی که هست بیرون سوی در

When thou hast chosen thy Pír, be not faint-hearted, be not weak as water and crumbly as earth.

چون گزیدی پیر نازک دل مباش ** سست و ریزیده چو آب و گل مباش‌‌

If thou art enraged by every blow, then how wilt thou become a (clear) mirror without being polished? 2980

گر بهر زخمی تو پر کینه شوی ** پس کجا بی‌‌صیقل آیینه شوی‌‌

How the man of Qazwín was tattooing the figure of a lion in blue on his shoulders, and (then) repenting because of the (pain of the) needle-pricks.

کبودی زدن قزوینی بر شانگاه صورت شیر و پشیمان شدن او به سبب زخم سوزن‌‌

Hear from the narrator this story about the way and custom of the people of Qazwín.

این حکایت بشنو از صاحب بیان ** در طریق و عادت قزوینیان‌‌

They tattoo themselves in blue with the point of a needle on body and hand and shoulders, so as to suffer no injury.

بر تن و دست و کتفها بی‌‌گزند ** از سر سوزن کبودیها زنند

A certain man of Qazwín went to a barber and said, “Tattoo me (and) do it charmingly (artistically).”

سوی دلاکی بشد قزوینیی ** که کبودم زن بکن شیرینیی‌‌

“O valiant sir,” said he, “what figure shall I tattoo?” He answered, “Prick in the figure of a furious lion.

گفت چه صورت زنم ای پهلوان ** گفت بر زن صورت شیر ژیان‌‌

Leo is my ascendant: tattoo the form of a lion. Exert yourself, prick in plenty of the blue dye.” 2985

طالعم شیر است نقش شیر زن ** جهد کن رنگ کبودی سیر زن‌‌

“On what place,” he asked, “shall I tattoo you?” Said he, “Prick the design on my shoulder-blade.”

گفت بر چه موضعت صورت زنم ** گفت بر شانه‌‌گهم زن آن رقم‌‌

As soon as he began to stick in the needle, the pain of it settled in the shoulder,

چون که او سوزن فرو بردن گرفت ** درد آن در شانگه مسکن گرفت‌‌

And the hero fell a-moaning—“O illustrious one, you have killed me: what figure are you tattooing?”

پهلوان در ناله آمد کای سنی ** مر مرا کشتی چه صورت می‌‌زنی‌‌

“Why,” said he, “you bade me do a lion.” “What limb (of the lion),” asked the other, “did you begin with?”

گفت آخر شیر فرمودی مرا ** گفت از چه عضو کردی ابتدا

“I have begun at the tail,” said he. “O my dear friend,” he cried, “leave out the tail! 2990

گفت از دمگاه آغازیده‌‌ام ** گفت دم بگذار ای دو دیده‌‌ام‌‌

My breath is stopped by the lion's tail and rump: his rump has tightly closed (choked) my windpipe.

از دم و دمگاه شیرم دم گرفت ** دمگه او دمگهم محکم گرفت‌‌

Let the lion be without a tail, O lion-maker, for my heart is faint from the blows of the prong (the tattooer's needle).”

شیر بی‌‌دم باش گو ای شیر ساز ** که دلم سستی گرفت از زخم گاز

That person commenced to prick in (the blue) on another part (of the man's shoulder) without fear, without favour, without mercy.

جانب دیگر گرفت آن شخص زخم ** بی‌‌محابا بی‌‌مواسا بی‌‌ز رحم‌‌

He yelled—“Which of his members is this?” “This is his ear, my good man,” the barber replied.

بانگ کرد او کاین چه اندام است از او ** گفت این گوش است ای مرد نکو

“O Doctor,” said he, “let him have no ears: omit the ears and cut the frock short.” 2995

گفت تا گوشش نباشد ای حکیم ** گوش را بگذار و کوته کن گلیم‌‌

The barber began to insert (his needle) in another part: once more the man of Qazwín set out to wail,

جانب دیگر خلش آغاز کرد ** باز قزوینی فغان را ساز کرد

Saying, “What is the member (you are pricking in) now on this third spot?” He replied, “This is the lion's belly, my dear sir.”

کاین سوم جانب چه اندام است نیز ** گفت این است اشکم شیر ای عزیز

“Let the lion have no belly,” said he: “the pain has become too great: do not strike (further) blows.”

گفت تا اشکم نباشد شیر را ** چه شکم باید نگار سیر را

The barber became distraught and then remained in bewilderment: he stood for a long time with his fingers in his teeth;

خیره شد دلاک و بس حیران بماند ** تا به دیر انگشت در دندان بماند

The master angrily flung the needle to the ground and said, “Has this happened to any one in the world? 3000

بر زمین زد سوزن از خشم اوستاد ** گفت در عالم کسی را این فتاد

Who (ever) saw a lion without tail and head and belly? God himself did not create a lion like this.”

شیر بی‌‌دم و سر و اشکم که دید ** این چنین شیری خدا خود نافرید

O brother, endure the pain of the lancet, that you may escape from the poison of your miscreant self (nafs),

ای برادر صبر کن بر درد نیش ** تا رهی از نیش نفس گبر خویش‌‌

For sky and sun and moon bow in worship to the people who have escaped from self existence.

کان گروهی که رهیدند از وجود ** چرخ و مهر و ماهشان آرد سجود

Any one in whose body the miscreant self has died, sun and cloud obey his command.

هر که مرد اندر تن او نفس گبر ** مر و را فرمان برد خورشید و ابر

Since his heart has learned to light the candle (of spiritual knowledge and love), the sun cannot burn him. 3005

چون دلش آموخت شمع افروختن ** آفتاب او را نیارد سوختن‌‌

God hath made mention of the rising sun as turning aside— like that—from their cave.

گفت حق در آفتاب منتجم ** ذکر تزاور کذا عن کهفهم‌‌

The thorn becomes entirely beautiful, like the rose, in the sight of the particular that is going towards the Universal.

خار جمله لطف چون گل می‌‌شود ** پیش جزوی کاو سوی کل می‌‌رود

What is (the meaning of) to exalt and glorify God? To deem yourself despicable and (worthless) as dust.

چیست تعظیم خدا افراشتن ** خویشتن را خوار و خاکی داشتن‌‌

What is (the meaning of) to learn the knowledge of God's unity? To consume yourself in the presence of the One.

چیست توحید خدا آموختن ** خویشتن را پیش واحد سوختن‌‌

If you wish to shine like day, burn up your night-like self-existence. 3010

گر همی‌‌خواهی که بفروزی چو روز ** هستی همچون شب خود را بسوز

Melt away your existence, as copper (melts away) in the elixir, in the being of Him who fosters (and sustains) existence.

هستی‌‌ات در هست آن هستی نواز ** همچو مس در کیمیا اندر گداز

You have fastened both your hands tight on (are determined not to give up) “I” and “we”: all this (spiritual) ruin is caused by dualism.

در من و ما سخت کرده ستی دو دست ** هست این جمله‌‌ی خرابی از دو هست‌‌

How the wolf and fox went to hunt in attendance on the lion.

رفتن گرگ و روباه در خدمت شیر به شکار

A lion, wolf, and fox had gone to hunt in the mountains in quest (of food),

شیر و گرگ و روبهی بهر شکار ** رفته بودند از طلب در کوهسار

That by supporting each other they might tie fast the burden of the fetters (of captivity) on the hunted animals,

تا به پشت همدگر بر صیدها ** سخت بر بندند بار قیدها

And all three together might seize much and great quarry in that deep wilderness. 3015

هر سه با هم اندر آن صحرای ژرف ** صیدها گیرند بسیار و شگرف‌‌

Although the fierce lion was ashamed of them (the wolf and fox), yet he did them honour and gave them his company on the way.

گر چه ز یشان شیر نر را ننگ بود ** لیک کرد اکرام و همراهی نمود

To a king like this the (escort of) soldiers are an annoyance, but he accompanied them: a united party is a mercy (from God).

این چنین شه را ز لشکر زحمت است ** لیک همره شد جماعت رحمت است‌‌