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6
29-78

  • Every one, then, has his separate customer in this bazaar of He doeth what He pleases.
  • The dessert provided by the thornbrake is nutriment (fuel) for the fire; the scent of the rose is food for the intoxicated brain. 30
  • If filth is disgraceful in our opinion, (yet) it is sugar and sweetmeat to the pig and the dog.
  • If the filthy ones commit these foulnesses, (yet) the (pure) waters are intent on purification.
  • Though the snakes are scattering venom and though the sour people are making us distressed,
  • (Yet) in mountain and hive and tree the bees are depositing a sugar-store of honey.
  • However much the venoms show venomousness, the antidotes quickly root them out. 35
  • When you consider, this world is all at strife, mote with mote, as religion (is in conflict) with infidelity.
  • One mote is flying to the left, and another to the right in search.
  • One mote (flies) up and another down: in their inclination (movement) behold actual strife.
  • The actual strife is the result of the hidden strife: know that that discord springs from this discord.
  • The strife of the mote that has been effaced in the sun is beyond description and calculation. 40
  • Since the (individual) soul and breath have been effaced from the mote, its strife now is only the strife of the sun,
  • (Its) natural movement and rest have gone from it—by what (means)? By means of Verily unto Him we are returning.
  • We have returned from ourselves to Thy sea and have sucked from the source that suckled us.
  • O thou who, on account of the ghoul, hast remained in the derivatives (unessentials) of the Way, do not boast of (possessing) the fundamental principles (thereof), O unprincipled man.
  • Our war and our peace is in the light of the Essence: ’tis not from us, ’tis between the two fingers (of God). 45
  • War of nature, war of action, war of speech—there is a terrible conflict amongst the parts (of the universe).
  • This world is maintained by means of this war: consider the elements, in order that it (the difficulty) may be solved.
  • The four elements are four strong pillars by which the roof of the present world is (kept) upright.
  • Each pillar is a destroyer of the other: the pillar (known as) water is a destroyer of the flames (of fire).
  • Hence the edifice of creation is (based) upon contraries; consequently we are at war for weal and woe. 50
  • My states (of mind and body) are mutually opposed: each one is mutually opposite in its effect.
  • Since I am incessantly waylaying (struggling with) myself, how should I act in harmony with another?
  • Behold the surging armies of my “states,” each at war and strife with another.
  • Contemplate the same grievous war in thyself: why, then, art thou engaged in warring with others?
  • Or (is it because thou hast no means of escape) unless God shall redeem thee from this war and bring thee into the unicoloured world of peace? 55
  • That world is naught but everlasting and flourishing, because it is not composed of contraries.
  • This reciprocal destruction is inflicted by (every) contrary on its contrary: when there is no contrary, there is naught but everlastingness.
  • He (God) who hath no like banished contraries from Paradise, saying, “Neither sun nor its contrary, intense cold, shall be there.”
  • Colourlessness is the origin of colours, peaces are the origins of wars.
  • That world is the origin of this dolorous abode, union is the origin of every parting and separation. 60
  • Wherefore, sire, are we thus in opposition, and wherefore does unity give birth to these numbers?
  • Because we are the branch and the four elements are the stock: in the branch the stock has brought its own nature into existence.
  • (But) since the substance, (which is) the spirit, is beyond ramifications, its nature is not this (plurality); it is the nature of (the Divine) Majesty.
  • Perceive that wars which are the origins of peaces are like (the war of) the Prophet whose war is for God's sake.
  • He is victorious and mighty in both worlds: the description of this victor is not contained in the mouth. 65
  • Still, if it is impossible to drain (drink) the Oxus, one cannot deny one's self as much (water) as will slake thirst.
  • If you are thirsting for the spiritual Ocean, make a breach in the island of the Mathnawí.
  • Make such a great breach that at every moment you will see the Mathnawi to be only spiritual.
  • When the wind sweeps away the straw from the (surface of) the river-water, the water displays its unicolouredness.
  • Behold the fresh branches of coral, behold the fruits grown from the water of the spirit! 70
  • When it (the Mathnawí) is made single (and denuded) of words and sounds and breaths, it leaves all that (behind) and becomes the (spiritual) Ocean.
  • The speaker of the word and the hearer of the word and the words (themselves)—all three become spirit in the end.
  • The bread-giver and the bread-receiver and the wholesome bread become single (denuded) of their forms and are turned into earth,
  • But their reality, in the three (above-mentioned) categories, is both differentiated in (these) grades and permanent.
  • In appearance they have become earth, in reality they have not; if any one say that they have, say to him, “No, they have not.” 75
  • In the spiritual world all three are waiting (for the Divine command), sometimes fleeing from form and sometimes taking abode (in it).
  • (When) the (Divine) command comes—“Enter into forms”— they enter (into them); likewise at His command they become divested (of form).
  • Know, therefore, that (in the text) to Him belongs the creation and to Him the command “the creation” is the form and “the command” is the spirit riding upon it.