Rumi's Masnavi - How does he see what this enthusiasm in him (the enraptured person) is? He knows not (who it is) with whom that is the sign of union.

How does he see what this enthusiasm in him (the enraptured person) is? He knows not (who it is) with whom that is the sign of union. 1700

او چه می‏بیند در او این شور چیست ** او نداند کان نشان وصل کیست‏

This sign concerns (only) him that has seen (before): how should the sign appear to the other one?

این نشان در حق او باشد که دید ** آن دگر را کی نشان آید پدید

Every moment that a sign was coming from Him, a (new) spirit was coming into that person's spirit.

هر زمان کز وی نشانی می‏رسید ** شخص را جانی به جانی می‏رسید

Water has reached the helpless fish. These signs are (those mentioned in the text) those are the signs of the Book.

ماهی بی‏چاره را پیش آمد آب ** این نشانها تلک آیات الکتاب‏

Hence the signs which are in the prophets are peculiar to (known exclusively by) him who is a friend (knower and lover of God).

پس نشانیها که اندر انبیاست ** خاص آن جان را بود کاو آشناست‏

This discourse remains imperfect and unsettled; I have no heart (understanding), I am out of my mind: excuse me. 1705

این سخن ناقص بماند و بی‏قرار ** دل ندارم بی‏دلم معذور دار

How can any one number the motes, especially that one whose understanding has been transported by Love?

ذره‏ها را کی تواند کس شمرد ** خاصه آن کاو عشق عقل او ببرد

Shall I number the leaves of the garden? Shall I number the cries of the partridge and the crow?

می‏شمارم برگهای باغ را ** می‏شمارم بانگ کبک و زاغ را

They come not into computation, but I enumerate them for the guidance of him that is put to trial.

در شمار اندر نیاید لیک من ** می‏شمارم بهر رشد ممتحن‏

The sinister influence of Saturn and the auspicious influence of Jupiter come not into computation, though you may enumerate;

نحس کیوان یا که سعد مشتری ** ناید اندر حصر گر چه بشمری‏

But still, some of these two (diverse) effects must be explained—that is, the benefit and injury (which they involve)— 1710

لیک هم بعضی از این هر دو اثر ** شرح باید کرد یعنی نفع و ضر

In order that some little part of the effects of the (Divine) decree may be made known to the good-fortuned and the ill-starred.

تا شود معلوم آثار قضا ** شمه ای مر اهل سعد و نحس را

He whose ascendant (ruling planet) is Jupiter will be rejoiced by vivacity (of disposition) and eminence;

طالع آن کس که باشد مشتری ** شاد گردد از نشاط و سروری‏

And it will be necessary for him whose ascendant is Saturn to take precautions against every (kind of) mischief in his affairs.

و انکه را طالع زحل از هر شرور ** احتیاطش لازم آید در امور

If I should speak to one whose (ruling) planet is Saturn of his (Saturn's) fire, it (my discourse) would burn (torment) that hapless man.

گر بگویم آن زحل استاره را ** ز آتشش سوزد مر آن بی‏چاره را

Our King (God) has given permission, (saying), “Commemorate Allah”: He saw us in the fire and gave us light. 1715

اذکروا الله شاه ما دستور داد ** اندر آتش دید ما را نور داد

He has said, “Although I far transcend your commemoration (of Me), (and although) the pictorial ideas (of human speech) are not suitable to Me,

گفت اگر چه پاکم از ذکر شما ** نیست لایق مر مرا تصویرها

Yet he that is intoxicated with (pictorial) imagination and fancy will never apprehend My essence without (the help of) similitude.”

لیک هرگز مست تصویر و خیال ** در نیابد ذات ما را بی‏مثال‏

Bodily commemoration is an imperfect fancy: the Kingly attributes are remote from those (forms of speech).

ذکر جسمانه خیال ناقص است ** وصف شاهانه از آنها خالص است‏

If any one say of a king, “He is not a weaver,” what praise is this? He (that person) is surely ignorant.

شاه را گوید کسی جولاه نیست ** این چه مدح است این مگر آگاه نیست‏

How Moses, on whom be peace, took offence at the prayer of the shepherd.

انکار کردن موسی علیه السلام بر مناجات شبان‏

Moses saw a shepherd on the way, who was saying, “O God who choosest (whom Thou wilt), 1720

دید موسی یک شبانی را به راه ** کاو همی‏گفت ای خدا و ای اله‏

Where art Thou, that I may become Thy servant and sew Thy shoes and comb Thy head?

تو کجایی تا شوم من چاکرت ** چارقت دوزم کنم شانه سرت‏

That I may wash Thy clothes and kill Thy lice and bring milk to Thee, O worshipful One;

جامه‏ات شویم شپشهایت کشم ** شیر پیشت آورم ای محتشم‏

That I may kiss Thy little hand and rub Thy little foot, (and when) bedtime comes I may sweep Thy little room,

دستکت بوسم بمالم پایکت ** وقت خواب آید بروبم جایکت‏

O Thou to whom all my goats be a sacrifice, O Thou in remembrance of whom are my cries of ay and ah!”

ای فدای تو همه بزهای من ** ای به یادت هیهی و هیهای من‏

The shepherd was speaking foolish words in this wise. Moses said, “Man, to whom is this (addressed)?” 1725

این نمط بی‏هوده می‏گفت آن شبان ** گفت موسی با کی است این ای فلان‏

He answered, “To that One who created us; by whom this earth and sky were brought to sight.”

گفت با آن کس که ما را آفرید ** این زمین و چرخ از او آمد پدید

“Hark!” said Moses, “you have become very backsliding (depraved); indeed you have not become a Moslem, you have become an infidel.

گفت موسی های خیره‏سر شدی ** خود مسلمان ناشده کافر شدی‏

What babble is this? what blasphemy and raving? Stuff some cotton into your mouth!

این چه ژاژست و چه کفر است و فشار ** پنبه‏ای اندر دهان خود فشار

The stench of your blasphemy has made the (whole) world stinking: your blasphemy has turned the silk robe of religion into rags.

گند کفر تو جهان را گنده کرد ** کفر تو دیبای دین را ژنده کرد

Shoes and socks are fitting for you, (but) how are such things right for (One who is) a Sun? 1730

چارق و پا تابه لایق مر تراست ** آفتابی را چنینها کی رواست‏

If you do not stop your throat from (uttering) these words, a fire will come and burn up the people.

گر نبندی زین سخن تو حلق را ** آتشی آید بسوزد خلق را

If a fire has not come, (then) what is this smoke? Why has your soul become black and your spirit rejected (by God)?

آتشی گر نامده ست این دود چیست ** جان سیه گشته روان مردود چیست‏

If you know that God is the Judge, how is it right for you (to indulge in) this doting talk and familiarity?

گر همی‏دانی که یزدان داور است ** ژاژ و گستاخی ترا چون باور است‏

Truly, the friendship of a witless man is enmity: the high God is not in want of suchlike service.

دوستی بی‏خرد خود دشمنی است ** حق تعالی زین چنین خدمت غنی است‏

To whom are you saying this? To your paternal and maternal uncles? Are the body and (its) needs among the attributes of the Lord of glory? 1735

با که می‏گویی تو این با عم و خال ** جسم و حاجت در صفات ذو الجلال‏

(Only) he that is waxing and growing drinks milk: (only) he that has need of feet puts on shoes.

شیر او نوشد که در نشو و نماست ** چارق او پوشد که او محتاج پاست‏

And if these words of yours are (meant) for His servant, of whom God said, ‘He is I and I myself am he’;

ور برای بنده‏ش است این گفت‏وگو ** آن که حق گفت او من است و من خود او

(For him) of whom He (God) said, ‘Verily, I was sick and thou didst not visit Me,’ (that is), ‘I became ill, not he (the sick man) alone’;

آن که گفت انی مرضت لم تعد ** من شدم رنجور او تنها نشد

(For him) who has become seeing by Me and hearing by Me— this (talk of yours) is foolish nonsense even in regard to that servant.

آن که بی‏یسمع و بی‏یبصر شده ست ** در حق آن بنده این هم بی‏هده ست‏

To speak irreverently to one chosen of God causes the heart (spirit) to perish and keeps the page (record) black. 1740

بی‏ادب گفتن سخن با خاص حق ** دل بمیراند سیه دارد ورق‏

If you should call a man ‘Fátima’—though men and women are all of one kind—

گر تو مردی را بخوانی فاطمه ** گر چه یک جنسند مرد و زن همه‏

He will seek to murder you, so far as it is possible (for him), albeit he is good-natured and forbearing and quiet.

قصد خون تو کند تا ممکن است ** گر چه خوش خو و حلیم و ساکن است‏

(The name) Fátima is (a term of) praise in regard to women, (but) if you address it to a man, ’tis (like) the blow of a spearhead.

فاطمه مدح است در حق زنان ** مرد را گویی بود زخم سنان‏

Hand and foot are (terms of) praise in relation to us; in relation to the holiness of God they are pollution.

دست و پا در حق ما استایش است ** در حق پاکی حق آلایش است‏

(The words) He begat not, He was not begotten are appropriate to Him: He is the Creator of begetter and begotten. 1745

لم یلد لم یولد او را لایق است ** والد و مولود را او خالق است‏

Birth is the attribute of everything that is (a) body: whatever is born is on this side of the river,

هر چه جسم آمد ولادت وصف اوست ** هر چه مولود است او زین سوی جوست‏

Because it is of (the world of) becoming and decay and (is) contemptible: it is originated and certainly requires an Originator.”

ز انکه از کون و فساد است و مهین ** حادث است و محدثی خواهد یقین‏

He (the shepherd) said, “O Moses, thou hast closed my mouth and thou hast burned my soul with repentance.”

گفت ای موسی دهانم دوختی ** و ز پشیمانی تو جانم سوختی‏

He rent his garment and heaved a sigh, and hastily turned his head towards a desert and went (his way).

جامه را بدرید و آهی کرد تفت ** سر نهاد اندر بیابانی و رفت‏

How the high God rebuked Moses, on whom be peace, on account of the shepherd.

عتاب کردن حق تعالی با موسی علیه السلام از بهر آن شبان‏