Rumi's Masnavi - And that non-existence which is more dead than the dead— compelled (helpless) in the hand of (under the power of) His bringing (it) into existence.

And that non-existence which is more dead than the dead— compelled (helpless) in the hand of (under the power of) His bringing (it) into existence. 3070

و آن عدم کز مرده مرده‌‌تر بود ** در کف ایجاد او مضطر بود

Recite (the text), Every day He is (engaged) in some affair: do not deem Him idle and inactive.

کل يوم هو فی شأن بخوان ** مر و را بی‌‌کار و بی‌‌فعلی مدان‌‌

His least act, every day, is that He despatches three armies:

کمترین کاریش هر روز است آن ** کاو سه لشکر را کند این سو روان‌‌

One army from the loins (of the fathers) towards the mothers, in order that the plant may grow in the womb;

لشکری ز اصلاب سوی امهات ** بهر آن تا در رحم روید نبات‌‌

One army from the wombs to the Earth, that the world may be filled with male and female;

لشکری ز ارحام سوی خاکدان ** تا ز نر و ماده پر گردد جهان‌‌

One army from the Earth (to what is) beyond death, that every one may behold the beauty of (good) works. 3075

لشکری از خاک ز آن سوی اجل ** تا ببیند هر کسی حسن عمل‌‌

This discourse hath no end. Come, hasten (back) to those two sincere and devoted friends.

این سخن پایان ندارد هین بتاز ** سوی آن دو یار پاک پاک باز

Description of Unification.

صفت توحید

His friend said to him, “Come in, O thou who art entirely myself, not different like the rose and thorn in the garden.”

گفت یارش کاندر آ ای جمله من ** نی مخالف چون گل و خار چمن‌‌

The thread has become single. Do not now fall into error if thou seest that the letters K and N are two.’

رشته یکتا شد غلط کم شد کنون ** گر دو تا بینی حروف کاف و نون‌‌

K and N are pulling like a noose, that they may draw non-existence into great affairs.

کاف و نون همچون کمند آمد جذوب ** تا کشاند مر عدم را در خطوب‌‌

Hence the noose must be double in (the world of) forms, though those two (letters) are single in effect. 3080

پس دو تا باید کمند اندر صور ** گر چه یکتا باشد آن دو در اثر

Whether the feet be two or four, they traverse the road, like the double shears (which) makes (but) one cut.

گر دو پا گر چار پا ره را برد ** همچو مقراض دو تا یکتا برد

Look at those two fellow-washermen: there is apparently a difference between that one and this:

آن دو همبازان گازر را ببین ** هست در ظاهر خلافی ز آن و ز این‌‌

The one has thrown the cotton garments into the water, while the other partner is drying them.

آن یکی کرباس را در آب زد ** و آن دگر همباز خشکش می‌‌کند

Again the former makes the dry clothes wet: ’tis as though he were spitefully thwarting his opposite;

باز او آن خشک را تر می‌‌کند ** گوییا ز استیزه ضد بر می‌‌تند

Yet these two opposites, who seem to be at strife, are of one mind and acting together in agreement. 3085

لیک این دو ضد استیزه نما ** یکدل و یک کار باشد در رضا

Every prophet and every saint hath a way (of religious doctrine and practice), but it leads to God: all (the ways) are (really) one.

هر نبی و هر ولی را مسلکی است ** لیک تا حق می‌‌برد جمله یکی است‌‌

When slumber (heedlessness) overtook the concentration (attention) of the listener, the water carried the millstones away.

چون که جمع مستمع را خواب برد ** سنگهای آسیا را آب برد

The course of this water is above the mill: its going into the mill is for your sakes.

رفتن این آب فوق آسیاست ** رفتنش در آسیا بهر شماست‌‌

Since ye had no further need of the mill, he (the prophet or saint) made the water flow back into the original stream.

چون شما را حاجت طاحون نماند ** آب را در جوی اصلی باز راند

The rational spirit (the Logos) is (coming) to the mouth for the purpose of teaching: else (it would not come, for) truly that speech hath a channel apart: 3090

ناطقه سوی دهان تعلیم راست ** ور نه خود آن نطق را جویی جداست‌‌

It is moving without noise and without repetitions (of sound) to the rose-gardens beneath which are the rivers.

می‌‌رود بی‌‌بانگ و بی‌‌تکرارها ** تحتها الأنهار تا گلزارها

O God, do Thou reveal to the soul that place where speech is growing without letters,

ای خدا جان را تو بنما آن مقام ** کاندر او بی‌‌حرف می‌‌روید کلام‌‌

That the pure soul may make of its head a foot (fly headlong) towards the far stretching expanse of non-existence—

تا که سازد جان پاک از سر قدم ** سوی عرصه‌‌ی دور پهنای عدم‌‌

An expanse very ample and spacious; and from it this phantasy and being (of ours) is fed.

عرصه‌‌ای بس با گشاد و با فضا ** وین خیال و هست یابد زو نوا

(The realm of) phantasies is narrower than non-existence (potential existence): on that account phantasy is the cause of pain. 3095

تنگتر آمد خیالات از عدم ** ز آن سبب باشد خیال اسباب غم‌‌

(The realm of actual) existence, again, was (ever) narrower than (the realm of) phantasy: hence in it the moon becomes like the moon that has waned

باز هستی تنگتر بود از خیال ** ز آن شود در وی قمر همچون هلال‌‌

Again, the existence of the world of sense and colour is narrower (than this), for ’tis a narrow prison.

باز هستی جهان حس و رنگ ** تنگتر آمد که زندانی است تنگ‌‌

The cause of narrowness is composition (compoundness) and number (plurality): the senses are moving towards composition.

علت تنگی است ترکیب و عدد ** جانب ترکیب حسها می‌‌کشد

Know that the world of Unification lies beyond sense: if you want Unity, march in that direction.

ز آن سوی حس عالم توحید دان ** گر یکی خواهی بدان جانب بران‌‌

The (Divine) Command KuN (Be) was a single act, and the (two letters) N and K occurred (only) in speech, while the (inward) meaning was pure (uncompounded). 3100

امر کن یک فعل بود و نون و کاف ** در سخن افتاد و معنی بود صاف‌‌

This discourse hath no end. Return, that (we may see) what happened to the wolf in combat (with the lion).

این سخن پایان ندارد باز گرد ** تا چه شد احوال گرگ اندر نبرد

How the lion punished the wolf who had shown disrespect in dividing (the prey).

ادب کردن شیر گرگ را که در قسمت بی‌‌ادبی کرده بود

That haughty one tore off the head of the wolf, in order that two-headedness (dualism) and distinction might not remain (in being).

گرگ را بر کند سر آن سر فراز ** تا نماند دو سری‌‌و امتیاز

’Tis (the meaning of) So we took vengeance on them, O old wolf, inasmuch as thou wert not dead in the presence of the Amír.

فانتقمنا منهم است ای گرگ پیر ** چون نبودی مرده در پیش امیر

After that, the lion turned to the fox and said, “Divide this for eating.”

بعد از آن رو شیر با روباه کرد ** گفت این را بخش کن از بهر خورد

He bowed low and said, “This fat ox will be thy food at breakfast, O excellent King, 3105

سجده کرد و گفت کاین گاو سمین ** چاشت خوردت باشد ای شاه گزین‌‌

And that goat will be a portion reserved for the victorious King at midday,

و آن بز از بهر میان روز را ** یخنیی باشد شه پیروز را

And the hare too for supper—(to be) the repast at nightfall of the gracious and bountiful King.”

و آن دگر خرگوش بهر شام هم ** شب چره‌‌ی این شاه با لطف و کرم‌‌

Said the lion, “O fox, thou hast made justice shine forth: from whom didst thou learn to divide in such a manner?

گفت ای روبه تو عدل افروختی ** این چنین قسمت ز کی آموختی‌‌

Whence didst thou learn this, O eminent one?” “O King of the world,” he replied, “(I learned it) from the fate of the wolf.”

از کجا آموختی این ای بزرگ ** گفت ای شاه جهان از حال گرگ‌‌

The lion said, “Inasmuch as thou hast become pledged to love of me, pick up all the three (animals), and take (them) and depart. 3110

گفت چون در عشق ما گشتی گرو ** هر سه را برگیر و بستان و برو

O fox, since thou hast become entirely mine, how should I hurt thee when thou hast become myself?

روبها چون جملگی ما را شدی ** چونت آزاریم چون تو ما شدی‌‌

I am thine, and all the beasts of chase are thine: set thy foot on the Seventh Heaven and mount (beyond)!

ما ترا و جمله اشکاران ترا ** پای بر گردون هفتم نه بر آ

Since thou hast taken warning from (the fate of) the vile wolf, thou art not a fox: thou art my own lion.

چون گرفتی عبرت از گرگ دنی ** پس تو روبه نیستی شیر منی‌‌

The wise man is he that in (the hour of) the shunned tribulation takes warning from the death of his friends.”

عاقل آن باشد که عبرت گیرد از ** مرگ یاران در بلای محترز

At that moment the fox uttered a hundred thanksgivings, saying, "(How lucky) that the lion called me up after the wolf. 3115

روبه آن دم بر زبان صد شکر راند ** که مرا شیر از پی آن گرگ خواند

If he had bidden me first, saying, ‘Do thou divide this,’ who would have escaped from him with his life?”

گر مرا اول بفرمودی که تو ** بخش کن این را که بردی جان از او

Thanks be to Him (God), then, that He caused us to appear (be born) in the world after those of old,

پس سپاس او را که ما را در جهان ** کرد پیدا از پس پیشینیان‌‌

So that we heard of the chastisements which God inflicted upon the past generations in the preceding time,

تا شنیدیم آن سیاستهای حق ** بر قرون ماضیه اندر سبق‌‌

That we, like the fox, may keep better watch over ourselves from (considering) the fate of those ancient wolves.

تا که ما از حال آن گرگان پیش ** همچو روبه پاس خود داریم بیش‌‌