In order that it may rend these coalitions asunder (and that) each part, like a bird, may fly to its home;
تا که این ترکیبها را بر درد ** مرغ هر جزوی به اصل خود پرد
(But) Divine Providence hinders them from this hastening and keeps them together in health till the appointed term,
حکمت حق مانع آید زین عجل ** جمعشان دارد بصحت تا اجل
And says, “O parts, the term is not certainly known (to you): ’tis useless for you to take wing before the term.”
گوید ای اجزا اجل مشهود نیست ** پر زدن پیش از اجلتان سود نیست
Inasmuch as every part (of the body) seeks support, what must be the state of the soul, a stranger, in separation (from its home)?
چونک هر جزوی بجوید ارتفاق ** چون بود جان غریب اندر فراق
How likewise the soul is drawn to the world of spirits, and how it craves and desires its home, and becomes severed from the bodily parts which are a fetter on the leg of the spiritual falcon.
منجذب شدن جان نیز به عالم ارواح و تقاضای او و میل او به مقر خود و منقطع شدن از اجزای اجسام کی هم کنده‌ی پای باز روح‌اند
It (the soul) says, “O my base earthly parts, my exile is more bitter (than yours): I am celestial.”4435
گوید ای اجزای پست فرشیم ** غربت من تلختر من عرشیم
The desire of the body for green herbs and running water is because its origin is from those;
میل تن در سبزه و آب روان ** زان بود که اصل او آمد از آن
The desire of the soul is for Life and for the Living One, because its origin is the Infinite Soul.
میل جان اندر حیات و در حی است ** زانک جان لامکان اصل وی است
The desire of the soul is for wisdom and the sciences; the desire of the body is for orchards and meadows and vines.
میل جان در حکمتست و در علوم ** میل تن در باغ و راغست و کروم
That exaltedness too hath desire and love towards the soul: from this (fact) understand (the meaning of) He loves them and they love (Him).
میل جان اندر ترقی و شرف ** میل تن در کسب و اسباب علف
That exaltedness too hath desire and love towards the soul: from this (fact) understand (the meaning of) He loves them and they love (Him).4440
میل و عشق آن شرف هم سوی جان ** زین یحب را و یحبون را بدان
If I explain this, ’twill be endless: the Mathnawí will amount to eighty volumes.
حاصل آنک هر که او طالب بود ** جان مطلوبش درو راغب بود
The gist is that whenever any one seeks, the soul of the object sought by him is desiring him.
گر بگویم شرح این بی حد شود ** مثنوی هشتاد تا کاغذ شود
(Whether it be) man, animal, plant, or mineral, every object of desire is in love with everything that is without (has not attained to) the object of desire.
آدمی حیوان نباتی و جماد ** هر مرادی عاشق هر بی‌مراد
Those who are without their object of desire attach themselves to an object of desire, and those desired ones draw them (on);
بی‌مرادان بر مرادی می‌تنند ** و آن مرادان جذب ایشان می‌کنند
But the desire of the lovers makes them lean, (while) the desire of the loved ones makes them fair and beauteous.4445
لیک میل عاشقان لاغر کند ** میل معشوقان خوش و خوش‌فر کند
The love of the loved ones illumines the cheeks; the love of the lover consumes his soul.
عشق معشوقان دو رخ افروخته ** عشق عاشق جان او را سوخته
The amber loves (the straw) with the appearance of wanting naught, (while) the straw is making efforts (to advance) on that long road.
کهربا عاشق به شکل بی‌نیاز ** کاه می‌کوشد در آن راه دراز
Leave this (topic). The love of that thirsty-mouthed man shone (was reflected) in the breast of the Sadr-i Jahán.
این رها کن عشق آن تشنه‌دهان ** تافت اندر سینه‌ی صدر جهان
The smoke of the love and pain of the fire-temple (his burning heart) entered his lord (and) turned into compassion.
دود آن عشق و غم آتش‌کده ** رفته در مخدوم او مشفق شده
But on account of (his) glory and pride and magnificence he was ashamed to inquire for him:4450
لیکش از ناموس و بوش و آب رو ** شرم می‌آمد که وا جوید ازو
His mercy had begun to yearn after that lowly man, (but) his majesty hindered (him) from (showing) this kindness.
رحمتش مشتاق آن مسکین شده ** سلطنت زین لطف مانع آمده
The intellect is bewildered, wondering whether this one (the Sadr-i Jahán) attracted him (the lover), or whether the attraction came from that quarter (from the lover) to this side.
عقل حیران کین عجب او را کشید ** یا کشش زان سو بدینجانب رسید
Abandon presumption, for thou art ignorant of this. Close thy lips: God best knoweth the secret.
ترک جلدی کن کزین ناواقفی ** لب ببند الله اعلم بالخفی
Henceforth I will bury this topic. That Drawer is drawing me (in another direction): what can I do?
این سخن را بعد ازین مدفون کنم ** آن کشنده می‌کشد من چون کنم
Who is he that is drawing thee, O solicitous one? He who doth not allow thee to utter this word.4455
کیست آن کت می‌کشد ای معتنی ** آنک می‌نگذاردت کین دم زنی
Thou makest a hundred resolutions to journey (to a certain spot): He draweth thee to some other place.
صد عزیمت می‌کنی بهر سفر ** می‌کشاند مر ترا جای دگر
He turns the (horse's) bridle in every direction in order that the untrained horse may gain knowledge of the rider.
زان بگرداند به هر سو آن لگام ** تا خبر یابد ز فارس اسپ خام
The clever horse is well-paced because it knows that the rider is (mounted) on it.
اسپ زیرکسار زان نیکو پیست ** کو همی‌داند که فارس بر ویست
He fixed thy heart on a hundred passionate desires, disappointed thee, and then broke thy heart.
او دلت را بر دو صد سودا ببست ** بی‌مرادت کرد پس دل را شکست
Inasmuch as He broke the wings of that first intention (of thine), how was not the existence of the Wing-breaker perfectly established (in thy mind)?4460
چون شکست او بال آن رای نخست ** چون نشد هستی بال‌اشکن درست
Since His ordainment snapped the cord of thy contrivance, how was not God's ordainment perfectly established (clearly proven) to thee?
چون قضایش حبل تدبیرت سکست ** چون نشد بر تو قضای آن درست
(Showing that) the annulment and destruction of (human) resolutions (is) in order to let man know that He (God) is the Lord and the Almighty; and His occasional non-annulment of his (man's) resolution and His carrying it into effect (is) in order that hope may urge him to form a resolution, so that He again may destroy it, to the end that warning may follow on warning.
فسخ عزایم و نقضها جهت با خبر کردن آدمی را از آنک مالک و قاهر اوست و گاه گاه عزم او را فسخ ناکردن و نافذ داشتن تا طمع او را بر عزم کردن دارد تا باز عزمش را بشکند تا تنبیه بر تنبیه بود
In the course of events your resolutions and purposes now and then come right (are fulfilled),
عزمها و قصدها در ماجرا ** گاه گاهی راست می‌آید ترا
In order that, through hope of that (fulfilment), your heart may form an intention, and that He may once more destroy your intention.
تا به طمع آن دلت نیت کند ** بار دیگر نیتت را بشکند
For if He were to keep you wholly unsuccessful, your heart would despair: how would it sow (the seed of) expectation?
And unless it sowed (the seed of) expectation, how from its barrenness would its subjection (to the Divine will) become apparent to it?4465
ور بکاریدی امل از عوریش ** کی شدی پیدا برو مقهوریش
By their failures (to achieve success) the lovers are made aware of their Lord.
عاشقان از بی‌مرادیهای خویش ** باخبر گشتند از مولای خویش
Unsuccess is the guide to Paradise: hearken, O man of goodly nature, to (the tradition), “Paradise is encompassed (with pains).”
بی‌مرادی شد قلاوز بهشت ** حفت الجنه شنو ای خوش سرشت
(Granted) that all that you desire is broken-legged (unsuccessful), then there is One whose pleasure is fulfilled.
که مراداتت همه اشکسته‌پاست ** پس کسی باشد که کام او رواست
Therefore the sincere (believers) have become broken (abased) before Him; but where indeed is (their abasement in comparison with) the abasement of those who love (Him)?
پس شدند اشکسته‌اش آن صادقان ** لیک کو خود آن شکست عاشقان
The intelligent are abased before Him from necessity; the lovers are abased with hundredfold free-will.4470
عاقلان اشکسته‌اش از اضطرار ** عاشقان اشکسته با صد اختیار
The intelligent are bond-slaves to Him; the lovers are like sugar and candy to Him.
عاقلانش بندگان بندی‌اند ** عاشقانش شکری و قندی‌اند
“Come against your will” is the toggle for the intelligent; “come willingly” is the spring-time of them that have lost their hearts.
ائتیا کرها مهار عاقلان ** ائتیا طوعا بهار بی‌دلان
How the Prophet, on whom be peace, looked at the captives and smiled and said, “I marvel at folk who are dragged to Paradise in chains and shackles.”
نظرکردن پیغامبر علیه السلام به اسیران و تبسم کردن و گفتن کی عجبت من قوم یجرون الی الجنة بالسلاسل و الاغلال
The Prophet saw a troop of captives being taken along, and they were in loud lamentation.
دید پیغامبر یکی جوقی اسیر ** که همی‌بردند و ایشان در نفیر
That wary Lion saw them in chains: (he saw them) looking askance at him,
دیدشان در بند آن آگاه شیر ** می نظر کردند در وی زیر زیر
So that each (of them) was gnashing his teeth and chewing his lips in anger against the veracious Prophet;4475
تا همی خایید هر یک از غضب ** بر رسول صدق دندانها و لب
(But) notwithstanding that anger, they dare not utter a word, because they are in the ten-maund chain of violence.
زهره نه با آن غضب که دم زنند ** زانک در زنجیر قهر ده‌منند
Their custodian is marching them along to the city: he is taking them by force from the land of the infidels.
می‌کشاندشان موکل سوی شهر ** می‌برد از کافرستانشان به قهر
(They say to each other), “He (the Prophet) will not accept any ransom or any gold: no intercession is coming from any prince.
نه فدایی می‌ستاند نه زری ** نه شفاعت می‌رسد از سروری
He is called a mercy to the world, and he is cutting the throats and gullets of a (whole) world (of people).”
رحمت عالم همی‌گویند و او ** عالمی را می‌برد حلق و گلو
With a thousand (feelings of) disbelief they marched along, railing under their breath at the actions of the (spiritual) king,4480
با هزار انکار می‌رفتند راه ** زیر لب طعنه‌زنان بر کار شاه