Rumi's Masnavi - I have been left without power to perform my dhikr (commemoration of God) and litanies: I have become unconscious of myself and of (all) good and ill.

I have been left without power to perform my dhikr (commemoration of God) and litanies: I have become unconscious of myself and of (all) good and ill.

مانده‏ام از ذکر و از اوراد خود ** بی‏خبر گشتم ز خویش و نیک و بد

If I had not now beheld thy face, O thou whose scent is fortunate and blessed,

گر نمی‏دیدم کنون من روی تو ** ای خجسته وی مبارک بوی تو

I should have passed altogether from the bondage (of this life). Thou in kingly fashion hast bestowed on me this sympathy.” 2480

می‏شدم از دست من یک بارگی ** کردیم شاهانه این غم خوارگی‏

Said the Prophet, “Hey! do not offer this prayer again: do not dig yourself up from root and base.

گفت هی‏هی این دعا دیگر مکن ** بر مکن تو خویش را از بیخ و بن‏

What strength have you, O wretched ant, to endure that He should lay on you such a lofty mountain?”

تو چه طاقت داری ای مور نژند ** که نهد بر تو چنان کوه بلند

He answered, “O Sultan, I repent (and vow) that in no wise will I (henceforth) brag recklessly.

گفت توبه کردم ای سلطان که من ** از سر جلدی نه لافم هیچ فن‏

This world is the Desert (of the Israelites), and thou art Moses, and we because of (our) sin remain in the Desert in tribulation.

این جهان تیه است و تو موسی و ما ** از گنه در تیه مانده مبتلا

We are wayfaring for years, and at the end we are still held captive in the first stage (of the journey). 2485

سالها ره می‏رویم و در اخیر ** همچنان در منزل اول اسیر

If the heart of Moses were pleased with us, there would be shown (to us) the way through the Desert and the (farthest) border (thereof);

گر دل موسی ز ما راضی بدی ** تیه را راه و کران پیدا شدی‏

And if he were wholly disgusted with us, how by any means would trays of food come to us from heaven?

ور به کل بیزار بودی او ز ما ** کی رسیدی خوانمان هیچ از سما

How would springs gush from a rock, (and how) would there be security for our lives in the desert?

کی ز سنگی چشمه‏ها جوشان شدی ** در بیابان‏مان امان جان شدی‏

Nay, truly, fire would come instead of trays: flames would beat upon us in this abode.

بل به جای خوان خود آتش آمدی ** اندر این منزل لهب بر ما زدی‏

Forasmuch as Moses has become of two minds concerning us, he is sometimes our enemy and sometimes our friend. 2490

چون دو دل شد موسی اندر کار ما ** گاه خصم ماست گاهی یار ما

His anger sets fire to our goods; his clemency averts the arrow of affliction.

خشمش آتش می‏زند در رخت ما ** حلم او رد می‏کند تیر بلا

When (how) may it be that anger shall again become clemency? This is not extraordinary (as proceeding) from thy grace, O venerable one.

کی بود که حلم گردد خشم نیز ** نیست این نادر ز لطفت ای عزیز

To praise any one present is (a cause of) embarrassment; on this account I am purposely using the name of Moses, like this.

مدح حاضر وحشت است از بهر این ** نام موسی می‏برم قاصد چنین‏

Otherwise, how should Moses deem it right that I make mention of anybody before thee?

ور نه موسی کی روا دارد که من ** پیش تو یاد آورم از هیچ تن‏

Our covenant hath been broken hundreds and thousands of times; Thy covenant, like a mountain, stands firm and stable. 2495

عهد ما بشکست صد بار و هزار ** عهد تو چون کوه ثابت برقرار

Our covenant is straw and subject to every wind (of passion); Thy covenant is a mountain, and even more than a hundred mountains.

عهد ما کاه و به هر بادی زبون ** عهد تو کوه و ز صد که هم فزون‏

By the truth of that power (which is Thine), have some mercy upon our mutability, O Ruler of (all) mutations!

حق آن قوت که بر تلوین ما ** رحمتی کن ای امیر لونها

We have seen ourselves (as we really are) and our shame. Put us not to further trial, O King,

خویش را دیدیم و رسوایی خویش ** امتحان ما مکن ای شاه بیش‏

So that (by sparing us) Thou wilt have concealed other disgraces, O Bounteous One whose help we implore!

تا فضیحت‏های دیگر را نهان ** کرده باشی ای کریم مستعان‏

Thou art infinite in beauty and perfection; we are infinite in wrongness and error. 2500

بی‏حدی تو در جمال و در کمال ** در کژی ما بی‏حدیم و در ضلال‏

Direct Thy infinity, O Bounteous One, upon the infinite wrongness of a handful of vile wretches (such as we are).

بی‏حدی خویش بگمار ای کریم ** بر کژی بی‏حد مشتی لئیم‏

Oh, come, for of our cloth-piece (only) a single thread remains we were a city, and (only) a single wall remains.

هین که از تقطیع ما یک تار ماند ** مصر بودیم و یکی دیوار ماند

(Save) the remnant, (save) the remnant, O Sovereign, that the soul of the Devil may not rejoice entirely––

البقیه البقیه ای خدیو ** تا نگردد شاد کلی جان دیو

Not for our sakes, (but) for the sake of the primal grace through which Thou didst seek out them that had lost the way.

بهر ما نه بهر آن لطف نخست ** که تو کردی گمرهان را باز جست‏

As Thou hast shown Thy power, (so now) show Thy mercy, O Thou who hast implanted feelings of mercy in flesh and fat. 2505

چون نمودی قدرتت بنمای رحم ** ای نهاده رحمها در لحم و شحم‏

If this prayer increase Thy wrath, do Thou teach (us) to pray, O Lord,

این دعا گر خشم افزاید ترا ** تو دعا تعلیم فرما مهترا

Even as, (when) Adam fell from Paradise, Thou gavest him (leave) to turn (in penitence) toward Thee, so that he escaped from the ugly Devil.”

آن چنان کادم بیفتاد از بهشت ** رجعتش دادی که رست از دیو زشت‏

Who is the Devil that he should surpass Adam and win the game from him on such a board?

دیو که بود کاو ز آدم بگذرد ** بر چنین نطعی از او بازی برد

In truth, it all turned out to Adam’s advantage: that guile became a curse to the envious one.

در حقیقت نفع آدم شد همه ** لعنت حاسد شده آن دمدمه‏

He (the Devil) saw one game, (but) he did not see two hundred games (which he should lose): therefore he cut down the supports of his own house. 2510

بازیی دید و دو صد بازی ندید ** پس ستون خانه‏ی خود را برید

He set fire by night to the cornfield of others; (meanwhile) O wind, drive the fire into his field!

آتشی زد شب به کشت دیگران ** باد آتش را به کشت او بران‏

The (Divine) curse was a blind to the Devil, so that he regarded that trickery (of his) as harm to (his) enemy.

چشم بندی بود لعنت دیو را ** تا زیان خصم دید آن ریو را

The (Divine) curse is that which makes him (any one) see falsely, and makes him envious, self-conceited, and malicious,

لعنت این باشد که کژبینش کند ** حاسد و خود بین و پر کینش کند

To the end that he may not know that whoever does evil, it (that evil) will at last come back and smite him.

تا نداند که هر آن که کرد بد ** عاقبت باز آید و بر وی زند

He sees all the master-moves invertedly: (hence) they result in check-mate to him and (in) failure and defeat. 2515

جمله فرزین بندها بیند بعکس ** مات بر وی گردد و نقصان و وکس‏

(The curse blinds him), because, if he regard himself as naught, (if) he regard the wound (his moral and spiritual blindness) as deadly and festering,

ز انکه گر او هیچ بیند خویش را ** مهلک و ناسور بیند ریش را

Pain will arise from such looking within, and the pain will bring him out from the veil (of self-conceit).

درد خیزد زین چنین دیدن درون ** درد او را از حجاب آرد برون‏

Until mothers are overtaken by the pains of childbirth, the child finds no way to be born.

تا نگیرد مادران را درد زه ** طفل در زادن نیابد هیچ ره‏

This (God-given) trust is in the heart, and the heart is pregnant (with it): these counsels (of the prophets and saints) are like the midwife.

این امانت در دل و دل حامله ست ** این نصیحتها مثال قابله ست‏

The midwife may say that the woman has no pain; (but) pain is necessary, pain is (makes) a way for the child (to be born). 2520

قابله گوید که زن را درد نیست ** درد باید درد کودک را رهی است‏

He that is without pain is a brigand, because to be without pain is to say “I am God.”

آن که او بی‏درد باشد ره زن است ** ز انکه بی‏دردی انا الحق گفتن است‏

To say that “I” out of the (proper) time is a curse (to the speaker); to say that “I” at the (proper) time is a mercy (from God).

آن انا بی‏وقت گفتن لعنت است ** آن انا در وقت گفتن رحمت است‏

The “I” of Mansúr (Halláj) certainly became a mercy; the “I” of Pharaoh became a curse. Mark (this)!

آن انا منصور رحمت شد یقین ** آن انا فرعون لعنت شد ببین‏

Consequently, it is incumbent (on us) to behead every untimely bird (every cock that crows too soon), in order to give notice (warning).

لاجرم هر مرغ بی‏هنگام را ** سر بریدن واجب است اعلام را

What is “beheading”? Killing the fleshly soul in the holy (spiritual) war, and renouncing heat (sensual appetite). 2525

سر بریدن چیست کشتن نفس را ** در جهاد و ترک گفتن نفس را

Just as you would extract the scorpion’s sting in order that it might be saved from being killed,

آن چنان که نیش کژدم بر کنی ** تا که یابد او ز کشتن ایمنی‏

(Or) pull out the venomous fang of a snake, in order that the snake might escape from the calamity of being stoned (to death).

بر کنی دندان پر زهری ز مار ** تا رهد مار از بلای سنگسار