Rumi's Masnavi - You are indifferent, at any rate you are not (indifferent) to your own wounds: you are the torment of yourself and of every stranger.

You are indifferent, at any rate you are not (indifferent) to your own wounds: you are the torment of yourself and of every stranger.

غافلی باری ز زخم خود نه‏ای ** تو عذاب خویش و هر بیگانه‏ای‏

Either take up the axe and strike like a man—like ‘Alí, destroy this gate of Khaybar—

یا تبر برگیر و مردانه بزن ** تو علی‏وار این در خیبر بکن‏

Or unite these thorns with the rosebush: unite the light of the friend (of God) with the (sensual) fire, 1245

یا به گلبن وصل کن این خار را ** وصل کن با نار نور یار را

In order that his light may extinguish your fire, (and that) union with him may make your thorns roses.

تا که نور او کشد نار تو را ** وصل او گلشن کند خار تو را

You are like Hell, he is a true believer: the extinction of the fire (of Hell) by means of a true believer is possible.

تو مثال دوزخی او مومن است ** کشتن آتش به مومن ممکن است‏

Mustafá (Mohammed) said concerning the speech of Hell, that on account of fear it begins humbly to entreat the true believer,

مصطفی فرمود از گفت جحیم ** کاو به مومن لابه گر گردد ز بیم‏

And says to him, “Pass quickly away from me, O king: hark, for thy light has taken away the burning of my fire.”

گویدش بگذر ز من ای شاه زود ** هین که نورت سوز نارم را ربود

Therefore the true believer's light is the death of the fire, because without an opposite the removal of the (other) opposite is impossible. 1250

پس هلاک نار نور مومن است ** ز انکه بی‏ضد دفع ضد لا یمکن است‏

On the Day of Justice (Judgement) the fire will be the opponent of the light, since the former was aroused by (God's) wrath, the latter by (His) grace.

نار ضد نور باشد روز عدل ** کان ز قهر انگیخته شد این ز فضل‏

If you are wishing to remove the evil of the fire, direct the water of (Divine) mercy against the heart of the fire.

گر همی‏خواهی تو دفع شر نار ** آب رحمت بر دل آتش گمار

The true believer is the fountain of that water of mercy: the pure spirit of the well-doer is the Water of Life.

چشمه‏ی آن آب رحمت مومن است ** آب حیوان روح پاک محسن است‏

Hence your fleshly soul is fleeing mightily from him, because you are of fire, (while) he (is) the water of the stream.

بس گریزان است نفس تو از او ** ز انکه تو از آتشی او آب جو

Fire becomes fleeing from water for the reason that its fire (flame and heat) is ruined by water. 1255

ز آب آتش ز آن گریزان می‏شود ** کاتشش از آب ویران می‏شود

Your sense and thought are wholly of the fire; the sense of the Shaykh (spiritual guide) and his thought are the beauteous Light.

حس و فکر تو همه از آتش است ** حس شیخ و فکر او نور خوش است‏

When the water of his light trickles on the fire, chak chak (a gnashing sound) rises from the fire, and it leaps up (in fury).

آب نور او چو برآتش چکد ** چک چک از آتش بر آید بر جهد

When it makes (the sound) chak chak, say you to it, “Death and woe (to thee),” in order that this hell, (which is) your fleshly soul, may become cold (quenched),

چون کند چک چک تو گویش مرگ و درد ** تا شود این دوزخ نفس تو سرد

So that it may not burn your rose-garden, so that it may not burn your justice and well doing.

تا نسوزد او گلستان تو را ** تا نسوزد عدل و احسان تو را

After that, anything that you sow will yield fruit (or flowers); it will yield anemones and wild roses and thyme. 1260

بعد از آن چیزی که کاری بردهد ** لاله و نسرین و سیسنبردهد

Once more we are going wide of the straight way: turn back, O master—where is our way?

باز پهنا می‏رویم از راه راست ** باز گرد ای خواجه راه ما کجاست‏

We were (engaged) in showing, O envious one, that your ass is lame and the place of alighting (journey's end) far off, (so you must be) quick.

اندر آن تقریر بودیم ای حسود ** که خرت لنگ است و منزل دور زود

The year has turned late; it is not sowing-time, (and you have produced) nothing except black shame and foul deeds.

سال بی‏گه گشت وقت کشت نی ** جز سیه رویی و فعل زشت نی‏

The worm has entered the root of the body's tree: it must be dug up and put in the fire.

کرم در بیخ درخت تن فتاد ** بایدش بر کند و در آتش نهاد

Hark and hark (again), O wayfarer! ’Tis late, life's sun is gone towards the pit (is about to set). 1265

هین و هین ای راه رو بی‏گاه شد ** آفتاب عمر سوی چاه شد

(During) these (one or) two brief days when you have (some) strength, (be) quick, devote the old man (your old age) generously (to serving God).

این دو روزک را که زورت هست زود ** پیر افشانی بکن از راه جود

Devote this (small) amount of seed that you have remaining, in order that long life may grow from these (one or) two moments.

این قدر تخمی که مانده ستت بباز ** تا بروید زین دو دم عمر دراز

Whilst this jewelled lamp is not (yet) extinguished, see you trim its wick and (supply it with) oil immediately.

تا نمرده ست این چراغ با گهر ** هین فتیله‏اش ساز و روغن زودتر

Beware! Do not say “To-morrow”—for (many) to-morrows have passed. Let not the days of sowing pass away altogether.

هین مگو فردا که فرداها گذشت ** تا به کلی نگذرد ایام کشت‏

Listen to my admonition that the body is a strong bond: put off the old, if you have desire for newness. 1270

پند من بشنو که تن بند قوی است ** کهنه بیرون کن گرت میل نوی است‏

Shut the lips and open the palm filled with gold: leave off being a miser with the body, exhibit munificence.

لب ببند و کف پر زر بر گشا ** بخل تن بگذار و پیش آور سخا

Munificence is the abandonment of lusts and pleasures; no one who is sunken in lust rises up (again).

ترک شهوتها و لذتها سخاست ** هر که در شهوت فرو شد بر نخاست‏

This munificence is a branch of the cypress of Paradise: woe to him that lets such a branch go from his hand!

این سخا شاخی است از سرو بهشت ** وای او کز کف چنین شاخی بهشت‏

This abandonment of sensuality is the firmest handle: this branch draws the spirit up to Heaven.

عروة الوثقی است این ترک هوا ** بر کشد این شاخ جان را بر سما

(So act) that the branch of munificence, O righteous man, drawing you aloft may bear you to its origin. 1275

تا برد شاخ سخا ای خوب کیش ** مر ترا بالا کشان تا اصل خویش‏

You are Joseph (full) of beauty, and this world is as the well, and this rope (to draw you forth) is patience with (submission to) the command of God.

یوسف حسنی و این عالم چو چاه ** وین رسن صبر است بر امر اله‏

O Joseph, the rope is come: put your two hands upon it. Do not neglect the rope, (for) it has grown late.

یوسفا آمد رسن در زن دو دست ** از رسن غافل مشو بی‏گه شده ست‏

Praise be to God, that this rope has been dangled, (and that) grace and mercy have been blended together,

حمد لله کین رسن آویختند ** فضل و رحمت را بهم آمیختند

So that you may behold the world of the new spirit, a world very manifest, (though) invisible.

تا ببینی عالم جان جدید ** عالم بس آشکار ناپدید

This (phenomenal) world of non-existence has become like (real) existence, while that world of (real) existence has become very hidden. 1280

این جهان نیست چون هستان شده ** و آن جهان هست بس پنهان شده‏

The dust is on the wind: it is playing, it is making a false show and forming a veil.

خاک بر باد است و بازی می‏کند ** کژنمایی پرده سازی می‏کند

This, which is busy (in appearance), is (really) idle and (superficial, like) a husk; and that which is hidden is its core and origin.

اینکه بر کار است بی‏کار است و پوست ** و انکه پنهان است مغز و اصل اوست‏

The dust is as a tool in the hand of the wind: deem the wind high and of high descent.

خاک همچون آلتی در دست باد ** باد را دان عالی و عالی نژاد

The gaze of the eye of dust falls on the dust; an eye that sees the wind is of another sort.

چشم خاکی را به خاک افتد نظر ** باد بین چشمی بود نوعی دگر

A horse knows a horse, because it (one horse) is associated (homogeneous with other horses); likewise (only) a rider knows the things appertaining to a rider. 1285

اسب داند اسب را کاو هست یار ** هم سواری داند احوال سوار

The sensuous eye is the horse, and the Light of God is the rider: without the rider the horse itself is useless.

چشم حس اسب است و نور حق سوار ** بی‏سواره اسب خود ناید به کار

Therefore train the horse (so as to cure it) of bad habits; else the horse will be rejected before the King.

پس ادب کن اسب را از خوی بد ** ور نه پیش شاه باشد اسب رد

The horse's eye finds the way from the King's eye: without the King's eye its eye is in desperate plight.

چشم اسب از چشم شه رهبر بود ** چشم او بی‏چشم شه مضطر بود

The eye of horses, whithersoever you call it except to grass and pasture, says, “Nay, why (should we go)?”

چشم اسبان جز گیاه و جز چرا ** هر کجا خوانی بگوید نه چرا

The Light of God mounts (as a rider) on the sensuous eye, and then the soul yearns after God. 1290

نور حق بر نور حس راکب شود ** آن گهی جان سوی حق راغب شود

How should the riderless horse know the marks of the road? The King is needed (to ride it) in order that it may know the King's road.

اسب بی‏راکب چه داند رسم راه ** شاه باید تا بداند شاه راه‏

Go towards a sense on which the Light is riding: that Light is a good companion for the sense.

سوی حسی رو که نورش راکب است ** حس را آن نور نیکو صاحب است‏