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6
60-109

  • That world is the origin of this dolorous abode, union is the origin of every parting and separation. 60
  • آن جهانست اصل این پرغم وثاق  ** وصل باشد اصل هر هجر و فراق 

  • Wherefore, sire, are we thus in opposition, and wherefore does unity give birth to these numbers?
  • این مخالف از چه‌ایم ای خواجه ما  ** واز چه زاید وحدت این اعداد را 

  • Because we are the branch and the four elements are the stock: in the branch the stock has brought its own nature into existence.
  • زانک ما فرعیم و چار اضداد اصل  ** خوی خود در فرع کرد ایجاد اصل 

  • (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.
  • گوهر جان چون ورای فصلهاست  ** خوی او این نیست خوی کبریاست 

  • Perceive that wars which are the origins of peaces are like (the war of) the Prophet whose war is for God's sake.
  • جنگها بین کان اصول صلحهاست  ** چون نبی که جنگ او بهر خداست 

  • He is victorious and mighty in both worlds: the description of this victor is not contained in the mouth. 65
  • غالبست و چیر در هر دو جهان  ** شرح این غالب نگنجد در دهان 

  • Still, if it is impossible to drain (drink) the Oxus, one cannot deny one's self as much (water) as will slake thirst.
  • آب جیحون را اگر نتوان کشید  ** هم ز قدر تشنگی نتوان برید 

  • If you are thirsting for the spiritual Ocean, make a breach in the island of the Mathnawí.
  • گر شدی عطشان بحر معنوی  ** فرجه‌ای کن در جزیره‌ی مثنوی 

  • Make such a great breach that at every moment you will see the Mathnawi to be only spiritual.
  • فرجه کن چندانک اندر هر نفس  ** مثنوی را معنوی بینی و بس 

  • When the wind sweeps away the straw from the (surface of) the river-water, the water displays its unicolouredness.
  • باد که را ز آب جو چون وا کند  ** آب یک‌رنگی خود پیدا کند 

  • Behold the fresh branches of coral, behold the fruits grown from the water of the spirit! 70
  • شاخهای تازه‌ی مرجان ببین  ** میوه‌های رسته ز آب جان ببین 

  • 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.
  • چون ز حرف و صوت و دم یکتا شود  ** آن همه بگذارد و دریا شود 

  • The speaker of the word and the hearer of the word and the words (themselves)—all three become spirit in the end.
  • حرف‌گو و حرف‌نوش و حرفها  ** هر سه جان گردند اندر انتها 

  • The bread-giver and the bread-receiver and the wholesome bread become single (denuded) of their forms and are turned into earth,
  • نان‌دهنده و نان‌ستان و نان‌پاک  ** ساده گردند از صور گردند خاک 

  • But their reality, in the three (above-mentioned) categories, is both differentiated in (these) grades and permanent.
  • لیک معنیشان بود در سه مقام  ** در مراتب هم ممیز هم مدام 

  • 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
  • خاک شد صورت ولی معنی نشد  ** هر که گوید شد تو گویش نه نشد 

  • In the spiritual world all three are waiting (for the Divine command), sometimes fleeing from form and sometimes taking abode (in it).
  • در جهان روح هر سه منتظر  ** گه ز صورت هارب و گه مستقر 

  • (When) the (Divine) command comes—“Enter into forms”— they enter (into them); likewise at His command they become divested (of form).
  • امر آید در صور رو در رود  ** باز هم از امرش مجرد می‌شود 

  • 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.
  • پس له الخلق و له الامرش بدان  ** خلق صورت امر جان راکب بر آن 

  • (Both) the rider and the ridden are under the authority of the King: the body is at the portal and the spirit in the audience-chamber.
  • راکب و مرکوب در فرمان شاه  ** جسم بر درگاه وجان در بارگاه 

  • When the King desires the water to come into the pitcher, He says to the spirit-army, “Ride!” 80
  • چونک خواهد که آب آید در سبو  ** شاه گوید جیش جان را که ارکبوا 

  • Again, when He calls the spirit aloft, there comes from the overseers the cry, “Dismount!”
  • باز جانها را چو خواند در علو  ** بانگ آید از نقیبان که انزلوا 

  • The discourse, (if continued) after this (point), will become subtle: diminish the fire, do not put more faggots on it,
  • بعد ازین باریک خواهد شد سخن  ** کم کن آتش هیزمش افزون مکن 

  • Lest the small pots boil (too) quickly: the pot of the perceptions is small and low.
  • تا نجوشد دیگهای خرد زود  ** دیگ ادراکات خردست و فرود 

  • The Holy Transcendent One who makes the apple-orchard conceals them (the apples) in a mist of words.
  • پاک سبحانی که سیبستان کند  ** در غمام حرفشان پنهان کنند 

  • From this mist of sound and words and talk (arises such) a screen that naught of the apple comes (into perception) save the scent. 85
  • زین غمام بانگ و حرف و گفت و گوی  ** پرده‌ای کز سیب ناید غیر بوی 

  • At least draw (inhale) this scent in greater quantity with (the nostrils of) your intelligence, that taking you by the ear it may lead you towards your origin.
  • باری افزون کش تو این بو را به هوش  ** تا سوی اصلت برد بگرفته گوش 

  • Preserve the scent and beware of the rheum: protect your body from the cold wind (breath) and being of the vulgar,
  • بو نگه‌دار و بپرهیز از زکام  ** تن بپوش از باد و بود سرد عام 

  • Lest by the effect (thereof) it stop up your nose: oh, their air is colder than winter.
  • تا نینداید مشامت را ز اثر  ** ای هواشان از زمستان سردتر 

  • They are like lifeless matter and frozen and stout of body: their breaths issue from a snow-hill.
  • چون جمادند و فسرده و تن‌شگرف  ** می‌جهد انفاسشان از تل برف 

  • When the earth (of your being) is covered with a shroud of this snow, brandish the sunbeam-sword of Husámu’ddín. 90
  • چون زمین زین برف در پوشد کفن  ** تیغ خورشید حسام‌الدین بزن 

  • Hark, lift up the sword of Allah from the east: with (the radiance of) that east make this portal hot.
  • هین بر آر از شرق سیف‌الله را  ** گرم کن زان شرق این درگاه را 

  • That Sun smites the snow with a dagger: it causes the torrents to pour from the mountains upon the (frozen) earth,
  • برف را خنجر زند آن آفتاب  ** سیلها ریزد ز کهها بر تراب 

  • For it is neither of the east nor of the west: by day and by night it is at war with the astronomer,
  • زانک لا شرقیست و لا غربیست او  ** با منجم روز و شب حربیست او 

  • Saying, “Why in thy baseness and blindness hast thou made a qibla other than me of stars that give no true guidance?
  • که چرا جز من نجوم بی‌هدی  ** قبله کردی از لیمی و عمی 

  • Displeasing to thee are the words of that trusty one in the Qur’án—‘I love not them that set.’ 95
  • تا خوشت ناید مقال آن امین  ** در نبی که لا احب الا فلین 

  • (Prompted) by Quzah, thou hast girt thyself (for service) before the moon: hence thou art vexed by (the sign announced in the Verse) and the moon shall be split asunder.
  • از قزح در پیش مه بستی کمر  ** زان همی رنجی ز وانشق القمر 

  • Thou disbelievest that the sun shall be folded up: in thy opinion the sun is of the highest degree.
  • منکری این را که شمس کورت  ** شمس پیش تست اعلی‌مرتبت 

  • Thou deemest change of weather to be caused by the stars: thou art displeased with (the text) when the star shall fall.
  • از ستاره دیده تصریف هوا  ** ناخوشت آید اذا النجم هوی 

  • Verily, the moon produces no greater effect than bread: O many a loaf of bread that severs the vein of life!
  • خود مثرتر نباشد مه ز نان  ** ای بسا نان که ببرد عرق جان 

  • Verily, (the planet) Venus produces no greater effect than water: O many a water that has destroyed the body! 100
  • خود مثرتر نباشد زهره زآب  ** ای بسا آبا که کرد او تن خراب 

  • Love of those (stars) is (implanted) in thy soul, and the advice of thy friend strikes (only) on the outer skin of thy ear.
  • مهر آن در جان تست و پند دوست  ** می‌زند بر گوش تو بیرون پوست 

  • (If) our advice takes no hold of thee, O great man, know that neither does thy advice take any hold of us.
  • پند ما در تو نگیرد ای فلان  ** پند تو در ما نگیرد هم بدان 

  • (Thy ears are closed) unless, perchance, the special (sovereign) key (to open them) come from the Friend to whom belong the keys of the heavens.”
  • جز مگر مفتاح خاص آید ز دوست  ** که مقالید السموات آن اوست 

  • This discourse is like the stars and the moon (in splendour), but without the command of God it makes no impression.
  • این سخن هم‌چون ستاره‌ست و قمر  ** لیک بی‌فرمان حق ندهد اثر 

  • The impression made by this star (which is) beyond locality strikes (only) on ears that seek inspiration, 105
  • این ستاره‌ی بی‌جهت تاثیر او  ** می‌زند بر گوشهای وحی‌جو 

  • Saying, “Come ye from (the world of) locality to the world without spatial relations, in order that the wolf may not tear you to pieces in checkmate (utter discomfiture).”
  • کی بیایید از جهت تا بی‌جهات  ** تا ندراند شما را گرگ مات 

  • Since its pearl-scattering radiance is such (as has been mentioned), the sun of the present world may be described as its bat.
  • آنچنان که لمعه‌ی درپاش اوست  ** شمس دنیا در صفت خفاش اوست 

  • The seven blue (celestial) spheres are in servitude to it; the courier moon is fevered and wasted away by it.
  • هفت چرخ ازرقی در رق اوست  ** پیک ماه اندر تب و در دق اوست 

  • Venus lays her hand upon it to beseech (its favour); Jupiter comes forward to offer to it the ready money of his soul.
  • زهره چنگ مسله در وی زده  ** مشتری با نقد جان پیش آمده