Rumi's Masnavi - All the five senses are moving and trailing their skirts (sweeping along) in whatever direction the heart indicates to them.

All the five senses are moving and trailing their skirts (sweeping along) in whatever direction the heart indicates to them.

هر طرف که دل اشارت کردشان ** می‌‌رود هر پنج حس دامن کشان‌‌

Hand and foot are plainly under command of the heart, like the staff in the hand of Moses.

دست و پا در امر دل اندر ملا ** همچو اندر دست موسی آن عصا

If the heart will, at once the foot begins to dance, or flees from defect towards increase.

دل بخواهد پا در آید زو به رقص ** یا گریزد سوی افزونی ز نقص‌‌

If the heart will, the hand comes to terms with the fingers to write a book. 3570

دل بخواهد دست آید در حساب ** با اصابع تا نویسد او کتاب‌‌

The hand remains in (the grasp of) a hidden hand: it (the hidden hand) within has set the body outside (as its instrument).

دست در دست نهانی مانده است ** او درون تن را برون بنشانده است‌‌

If it (the hidden hand) will, it (the external hand) becomes a snake to the enemy; and if it will, it becomes a helper to the friend;

گر بخواهد بر عدو ماری شود ** ور بخواهد بر ولی یاری شود

And if it will, a spoon in food; and if it will, a mace weighing ten maunds.

ور بخواهد کفچه‌‌ای در خوردنی ** ور بخواهد همچو گرز ده منی‌‌

I wonder what the heart is saying to them (the members of the body). ’Tis a marvelous connexion, a marvellous hidden link.

دل چه می‌‌گوید بدیشان ای عجب ** طرفه وصلت طرفه پنهانی سبب‌‌

Surely the heart has gotten the seal of Solomon, so that it has pulled the reins of (exerted control over) the five senses. 3575

دل مگر مهر سلیمان یافته ست ** که مهار پنج حس بر تافته ست‌‌

Five external senses are easy for it to manage, five internal senses (faculties) are under its command.

پنج حسی از برون میسور او ** پنج حسی از درون مأمور او

There are ten senses and seven limbs (of the body) et cetera: count over (to yourself) what is not mentioned (here).

ده حس است و هفت اندام و دگر ** آن چه اندر گفت ناید می‌‌شمر

O heart, since thou art a Solomon in empire, cast thy seal-ring (powerful spell) upon peri and demon.

چون سلیمانی دلا در مهتری ** بر پری و دیو زن انگشتری‌‌

If in this kingdom thou art free from deceit, the three demons will not take the seal out of thy hand;

گر در این ملکت بری باشی ز ریو ** خاتم از دست تو نستاند سه دیو

After that, thy name will conquer the world: the two worlds (will be) ruled by thee like thy body. 3580

بعد از آن عالم بگیرد اسم تو ** دو جهان محکوم تو چون جسم تو

And if the demon take the seal off thy hand, thy kingdom is past, thy fortune is dead;

ور ز دستت دیو خاتم را ببرد ** پادشاهی فوت شد بختت بمرد

After that, O servants (of God), “O sorrow!” is your inevitable doom till the day when ye are gathered together (for Judgement).

بعد از آن یا حسرتا شد یا عباد ** بر شما محتوم تا یوم التناد

And if thou art denying thy deceit, how wilt thou save thy soul from the scales and the mirror?

مکر خود را گر تو انکار آوری ** از ترازو و آینه کی جان بری‌‌

How suspicion was thrown upon Luqmán by the slaves and fellow-servants who said that he had eaten the fresh fruit which they were bringing (to their master).

متهم کردن غلامان و خواجه‌‌تاشان مر لقمان را که آن میوه‌‌های ترونده که می‌‌آوردیم او خورده است‌‌

In the eyes of his master, amongst (in comparison with) the (other) slaves, Luqmán was despicable on account of his body (outward aspect).

بود لقمان پیش خواجه‌‌ی خویشتن ** در میان بندگانش خوار تن‌‌

He (the master) used to send the slaves to the garden, that fruit might come (be brought to him) for his pleasure. 3585

می‌‌فرستاد او غلامان را به باغ ** تا که میوه آیدش بهر فراغ‌‌

Amongst the slaves Luqmán was (despised) like a parasite; (he was) full of (spiritual) ideas, dark-complexioned as night.

بود لقمان در غلامان چون طفیل ** پر معانی تیره صورت همچو لیل‌‌

Those slaves, being impelled by greed, ate the whole of the fruit with enjoyment,

آن غلامان میوه‌‌های جمع را ** خوش بخوردند از نهیب طمع را

And told their master that Luqmán had eaten it, (whereupon) the master became bitter and sorely displeased with Luqmán.

خواجه را گفتند لقمان خورد آن ** خواجه بر لقمان ترش گشت و گران‌‌

When Luqmán inquired (and ascertained) the cause (of this), he opened his lips to reproach his master.

چون تفحص کرد لقمان از سبب ** در عتاب خواجه‌‌اش بگشاد لب‌‌

“O sire,” said Luqmán, “an unfaithful servant is not approved in the sight of God. 3590

گفت لقمان سیدا پیش خدا ** بنده‌‌ی خاین نباشد مرتضا

Put us all to the test, O noble sir: give us our fill of hot water (to drink),

امتحان کن جمله‌‌مان را ای کریم ** سیرمان در ده تو از آب حمیم‌‌

And afterwards make us run into a great plain, thou being mounted and we on foot.

بعد از آن ما را به صحرایی کلان ** تو سواره ما پیاده می‌‌دوان‌‌

Then behold the evil-doer, (behold) the things that are done by Him who revealeth mysteries!”

آن گهان بنگر تو بد کردار را ** صنعهای کاشف الاسرار را

The master gave the servants hot water to drink, and they drank it in fear (of him).

گشت ساقی خواجه از آب حمیم ** مر غلامان را و خوردند آن ز بیم‌‌

Afterwards he was driving them into the plains, and those persons were running up and down. 3595

بعد از آن می‌‌راندشان در دشتها ** می‌‌دویدندی میان کشتها

From distress they began to vomit: the (hot) water was bringing up the fruit from them.

قی در افتادند ایشان از عنا ** آب می‌‌آورد ز یشان میوه‌‌ها

When Luqmán began to vomit from his navel (belly), there was coming up from within him (only) the pure water.

چون که لقمان را در آمد قی ز ناف ** می‌‌برآمد از درونش آب صاف‌‌

Inasmuch as Luqmán's wisdom can show forth this, then what must be the wisdom of the Lord of existence!

حکمت لقمان چو داند این نمود ** پس چه باشد حکمت رب الوجود

On the day when all the inmost thoughts shall be searched out, there will appear from you something latent, (the appearance of) which is not desired.

يوم تبلی، السرائر کلها ** بان منکم کامن لا یشتهی‌‌

When they shall be given hot water to drink, all the veils will be cut asunder (torn off) from that which is abhorred. 3600

چون سقوا ماء حمیما قطعت ** جملة الأستار مما أفظعت‌‌

The fire (of Hell) is made the torment of the infidels because fire is the (proper) test for stones.

نار از آن آمد عذاب کافران ** که حجر را نار باشد امتحان‌‌

How oft, how oft, have we spoken gently to our stony hearts, and they would not accept the counsel!

آن دل چون سنگ را ما چند چند ** نرم گفتیم و نمی‌‌پذرفت پند

For a bad wound the vein gets (requires) a bad (severe) remedy: the teeth of the dog are suitable for the donkey's head.

ریش بد را داروی بد یافت رگ ** مر سر خر را سزد دندان سگ‌‌

The wicked women to the wicked men is wisdom: the ugly is the mate and fitting (consort) for the ugly.

الخبیثات الخبیثین حکمت است ** زشت را هم زشت جفت و بابت است‌‌

Whatever, then, you wish to mate with, go, become absorbed by it, and assume its shape and qualities. 3605

پس تو هر جفتی که می‌‌خواهی برو ** محو و هم شکل و صفات او بشو

If you wish for the light, make yourself ready to receive the light; if you wish to be far (from God), become self-conceited and far;

نور خواهی مستعد نور شو ** دور خواهی خویش بین و دور شو

And if you wish (to find) a way out of this ruined prison, do not turn your head away from the Beloved, but bow in worship and draw nigh.

ور رهی خواهی ازین سجن خرب ** سر مکش از دوست و اسجد و اقترب‌‌

The remainder of the story of Zayd (and what he said) in answer to the Prophet, on whom be peace.

بقیه‌‌ی قصه‌‌ی زید در جواب رسول علیه السلام‌‌

This discourse hath no end. “Arise, O Zayd, and tie a shackle on the Buráq (steed) of thy rational spirit.

این سخن پایان ندارد خیز زید ** بر براق ناطقه بر بند قید

Since the rational spirit exposes faults, it is rending the curtains of concealment.

ناطقه چون فاضح آمد عیب را ** می‌‌دراند پرده‌‌های غیب را

Concealment is desired by God for awhile. Drive away this drummer, bar the road! 3610

غیب مطلوب حق آمد چند گاه ** این دهل‌‌زن را بران بر بند راه‌‌

Do not gallop, draw rein, ’tis better it (thy spirit) should be veiled; ’tis better that every one should be gladdened by his own fancy.

تک مران در کش عنان مستور به ** هر کس از پندار خود مسرور به‌‌

God is wishing that even His despairing ones should not avert their faces (refrain) from this worship (of Him).

حق همی‌‌خواهد که نومیدان او ** زین عبادت هم نگردانند رو

Even on the ground of a hope they become ennobled: for a few days (a short time) they are running at its stirrup (following Divine worship).

هم به اومیدی مشرف می‌‌شوند ** چند روزی در رکابش می‌‌دوند

He wishes that that mercy should shine upon all, on the evil and the good, because of the universality of His mercy.

خواهد آن رحمت بتابد بر همه ** بر بد و نیک از عموم مرحمه‌‌

God is wishing that every prince and captive should be hopeful and fearful and afraid. 3615

حق همی‌‌خواهد که هر میر و اسیر ** با رجا و خوف باشند و حذیر

This hope and fear are in the veil (separating the seen from the unseen), that they may be fostered behind this veil.

این رجا و خوف در پرده بود ** تا پس این پرده پرورده شود