Rumi's Masnavi - (Hanging) dry on the nail of (his bestial) nature, like strips of meat (exposed to the sun), his spirit, bound with (the cords of) secondary causes, does not grow;

(Hanging) dry on the nail of (his bestial) nature, like strips of meat (exposed to the sun), his spirit, bound with (the cords of) secondary causes, does not grow; 2380

خشک بر میخ طبیعت چون قدید ** بسته‌ی اسباب جانش لا یزید

But the spacious realm where means and causes are torn to shreds (transcended) is the earth of God, O most honourable sire.

وان فضای خرق اسباب و علل ** هست ارض الله ای صدر اجل

It is ever changing, like a (fleeting) picture: the spirit beholds in clairvoyance a world (appearing) anew and anew.

هر زمان مبدل شود چون نقش جان ** نو به نو بیند جهانی در عیان

(Everything), though it be Paradise and the rivers of Eden, becomes ugly when it is congealed (fixed permanently) in one aspect.

گر بود فردوس و انهار بهشت ** چون فسرده‌ی یک صفت شد گشت زشت

Explaining that every percipient sense of man has different objects of perception too, of which the other senses are ignorant, as (for example) every skilled craftsman is unfamiliar with the work of those skilled in other crafts; and its (another sense's) ignorance of that which is not its business does not prove that those objects of perception are non-existent. Although it virtually denies them, yet here in this place we only mean by its ‘denial’ its ignorance.

بیان آنک هر حس مدرکی را از آدمی نیز مدرکاتی دیگرست کی از مدرکات آن حس دگر بی‌خبرست چنانک هر پیشه‌ور استاد اعجمی کار آن استاد دگر پیشه‌ورست و بی‌خبری او از آنک وظیفه‌ی او نیست دلیل نکند کی آن مدرکات نیست اگر چه به حکم حال منکر بود آن را اما از منکری او اینجا جز بی‌خبری نمی‌خواهیم درین مقام

Thy perception is the measure of thy vision of the world: thy impure senses are the veil (which prevents thee from having sight) of the pure (holy men).

چنبره‌ی دید جهان ادراک تست ** پرده‌ی پاکان حس ناپاک تست

Wash thy senses for a while with the water of clairvoyance: know that the garment-washing of the Súfís is like this. 2385

مدتی حس را بشو ز آب عیان ** این چنین دان جامه‌شوی صوفیان

When thou hast become purified, the spirit of the pure ones will tear off the veil and attach itself to thee.

چون شدی تو پاک پرده بر کند ** جان پاکان خویش بر تو می‌زند

If the whole world be (filled with) light and (radiant) forms, (only) the eye would be aware of that loveliness.

جمله عالم گر بود نور و صور ** چشم را باشد از آن خوبی خبر

(Suppose) thou hast shut the eye and art bringing forward the ear that thou mayst show unto it the locks and face of an adorable beauty,

چشم بستی گوش می‌آری به پیش ** تا نمایی زلف و رخساره‌ی به تیش

The ear will say, “I do not attend to the (visible) form: if the form utter a cry, I will hearken.

گوش گوید من به صورت نگروم ** صورت ار بانگی زند من بشنوم

I am skilled, but (only) in my own art: my art is (the perception of) a (spoken) word or sound, no more.” 2390

عالمم من لکی اندر فن خویش ** فن من جز حرف و صوتی نیست بیش

(And if thou say), “Hey, nose, come and see this beauteous one,” the nose is not fit for this purpose.

هین بیا بینی ببین این خوب را ** نیست در خور بینی این مطلوب را

“If there be any musk or rose-water, I will smell it: this is my art and science and knowledge.

گر بود مشک و گلابی بو برم ** فن من اینست و علم و مخبرم

How should I see the face of that silver-shanked one? Take heed, do not lay (on me) as a task that which cannot be done.”

کی ببینم من رخ آن سیم‌ساق ** هین مکن تکلیف ما لیس یطاق

Again, the crooked (perverted) sense hath naught but crooked (perverse) perception, (so) go crookedly into His presence or go straight, as thou wilt (it matters not).

باز حس کژ نبیند غیر کژ ** خواه کژ غژ پیش او یا راست غژ

Know for sure that the eye of him who sees double is remote from seeing the Unity, O Khwája who aidest (the true Religion). 2395

چشم احول از یکی دیدن یقین ** دانک معزولست ای خواجه معین

Thou who art a Pharaoh art wholly deceit and hypocrisy: (hence) thou knowest no difference between me and thyself.

تو که فرعونی همه مکری و زرق ** مر مرا از خود نمی‌دانی تو فرق

Do not regard (judge of) me from thyself, O false-playing man, that thou mayst not see the single as double.

منگر از خود در من ای کژباز تو ** تا یکی تو را نبینی تو دوتو

Regard (judge of) me from me (with my eyes) for one moment, that thou mayst behold a spacious region beyond (phenomenal) existence,

بنگر اندر من ز من یک ساعتی ** تا ورای کون بینی ساحتی

And mayst be delivered from straitness and dishonour and renown (good and evil repute) and behold love within love, and peace (be with thee)!

وا رهی از تنگی و از ننگ و نام ** عشق اندر عشق بینی والسلام

Then, when thou hast been delivered from the body, thou wilt know that ear and nose can become eye. 2400

پس بدانی چونک رستی از بدن ** گوش و بینی چشم می‌داند شدن

That sweet-tongued (spiritual) king has said with truth that every hair of gnostics becomes an eye.

راست گفتست آن شه شیرین‌زبان ** چشم گرد مو به موی عارفان

Certainly the eye had no eye (vision) at first: it was an embryo of flesh in the womb.

چشم را چشمی نبود اول یقین ** در رحم بود او جنین گوشتین

Deem not the fat (the white of the eye) to be the cause of sight, O son; otherwise none would see (visible) forms in dream.

علت دیدن مدان پیه ای پسر ** ورنه خواب اندر ندیدی کس صور

The genie and the demon see the like, and there is no fat in the sight-organ of either.

آن پری و دیو می‌بیند شبیه ** نیست اندر دیدگاه هر دو پیه

In fact there was (originally) no relationship between light and the fat (of the eye): the loving Creator gave them relationship. 2405

نور را با پیه خود نسبت نبود ** نسبتش بخشید خلاق ودود

Adam is of earth, (but) how does he resemble earth? The genie is of fire without any participation (of the other elements);

آدمست از خاک کی ماند به خاک ** جنیست از نار بی‌هیچ اشتراک

(But) the genie is not similar (in form) to fire, though when thou considerest (thou wilt acknowledge that) it is his origin.

نیست مانندای آتش آن پری ** گر چه اصلش اوست چون می‌بنگری

The bird is (originally) of wind (air), (but) how does it resemble wind? God gave relationship to the unrelated.

مرغ از بادست و کی ماند به باد ** نامناسب را خدا نسبت به داد

The relation of these derivatives to the originals is ineffable, although He connected them.

نسبت این فرعها با اصلها ** هست بی‌چون ار چه دادش وصلها

Since man is born of dust, where is the relation between this son and his father? 2410

آدمی چون زاده‌ی خاک هباست ** این پسر را با پدر نسبت کجاست

If there is a relation hidden from the understanding, it is ineffable, and how should the understanding follow its track?

نسبتی گر هست مخفی از خرد ** هست بی‌چون و خرد کی پی برد

If He did not give the wind vision without eye, how was it making a distinction among the people of ‘Ád?

باد را بی چشم اگر بینش نداد ** فرق چون می‌کرد اندر قوم عاد

How was it knowing the true believer from the enemy? How was it knowing the wine from the gourd-shaped goblet?

چون همی دانست مومن از عدو ** چون همی دانست می را از کدو

If the fire of Nimrod hath no eye, how is a taking pains (to show respect) towards Abraham (explicable)?

آتش نمرود را گر چشم نیست ** با خلیلش چون تجشم کردنیست

If the Nile had not possessed that light and sight, wherefore should it have picked out the Egyptians from the Israelites? 2415

گر نبودی نیل را آن نور و دید ** از چه قبطی را ز سبطی می‌گزید

If mountain and rock had not been endowed with sight, then how should it (the mountain) have become a friend (accompanist) to David?

گرنه کوه و سنگ با دیدار شد ** پس چرا داود را او یار شد

If this earth had not possessed a spiritual eye, wherefore should it have swallowed Qárún in such a fashion?

این زمین را گر نبودی چشم جان ** از چه قارون را فرو خورد آنچنان

If the Moaning (Pillar) had not possessed the eye of the heart (oculus cordis), how should it have seen the separation (from it) of that august one (the Prophet)?

گر نبودی چشم دل حنانه را ** چون بدیدی هجر آن فرزانه را

If the gravel had not been possessed of an eye, how should it have given testimony in the closed fist (of Abú Jahl)?

سنگ‌ریزه گر نبودی دیده‌ور ** چون گواهی دادی اندر مشت در

O intellect, unfold thy wings and pinions: read the Súra (which begins with the words), (when the earth) shall be caused to quake with a mighty quaking. 2420

ای خرد بر کش تو پر و بالها ** سوره بر خوان زلزلت زلزالها

At the Resurrection how should this earth give testimonies concerning good and evil without having seen?

در قیامت این زمین بر نیک و بد ** کی ز نادیده گواهیها دهد

For she will relate her experiences and informations: the earth will reveal her secrets to us.

که تحدث حالها و اخبارها ** تظهر الارض لنا اسرارها

“This sending of me (as a prophet) to thee, O prince, is a clear evidence that the Sender was aware

این فرستادن مرا پیش تو میر ** هست برهانی که بد مرسل خبیر

That such a medicine as this is suitable to such a desperate malady, for the purpose of success (in curing it).

کین چنین دارو چنین ناسور را ** هست درخور از پی میسور را

Heretofore thou hadst seen visions (warning thee) that God would choose me out (to go to thee), 2425

واقعاتی دیده بودی پیش ازین ** که خدا خواهد مرا کردن گزین

(And that) I, having taken the rod and the Light in my hand, would break thy insolent horn.

من عصا و نور بگرفته به دست ** شاخ گستاخ ترا خواهم شکست

On this account the Lord of the Judgement was showing unto thee terrible visions of diverse sorts,

واقعات سهمگین از بهر این ** گونه گونه می‌نمودت رب دین

Suitable to thy evil conscience and thy inordinate disobedience, that thou might’st know that He knows what is proper for thee;

در خور سر بد و طغیان تو ** تا بدانی کوست درخوردان تو

That thou might’st know that He is wise and omniscient and the healer of irremediable maladies.

تا بدانی کو حکیمست و خبیر ** مصلح امراض درمان‌ناپذیر