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4434-4458

  • چونک هر جزوی بجوید ارتفاق ** چون بود جان غریب اندر فراق
  • Inasmuch as every part (of the body) seeks support, what must be the state of the soul, a stranger, in separation (from its home)?
  • 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
  • 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.
  • گوید ای اجزای پست فرشیم ** غربت من تلختر من عرشیم 4435
  • It (the soul) says, “O my base earthly parts, my exile is more bitter (than yours): I am celestial.”
  • میل تن در سبزه و آب روان ** زان بود که اصل او آمد از آن
  • The desire of the body for green herbs and running water is because its origin is from those;
  • میل جان اندر حیات و در حی است ** زانک جان لامکان اصل وی است
  • The desire of the soul is for Life and for the Living One, because its origin is the Infinite Soul.
  • میل جان در حکمتست و در علوم ** میل تن در باغ و راغست و کروم
  • 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 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).
  • میل و عشق آن شرف هم سوی جان ** زین یحب را و یحبون را بدان 4440
  • That exaltedness too hath desire and love towards the soul: from this (fact) understand (the meaning of)He loves themandthey love (Him).
  • حاصل آنک هر که او طالب بود ** جان مطلوبش درو راغب بود
  • If I explain this, ’twill be endless: the Mathnawí will amount to eighty volumes.
  • گر بگویم شرح این بی حد شود ** مثنوی هشتاد تا کاغذ شود
  • The gist is that whenever any one seeks, the soul of the object sought by him is desiring him.
  • آدمی حیوان نباتی و جماد ** هر مرادی عاشق هر بی‌مراد
  • (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.
  • بی‌مرادان بر مرادی می‌تنند ** و آن مرادان جذب ایشان می‌کنند
  • Those who are without their object of desire attach themselves to an object of desire, and those desired ones draw them (on);
  • لیک میل عاشقان لاغر کند ** میل معشوقان خوش و خوش‌فر کند 4445
  • But the desire of the lovers makes them lean, (while) the desire of the loved ones makes them fair and beauteous.
  • عشق معشوقان دو رخ افروخته ** عشق عاشق جان او را سوخته
  • The love of the loved ones illumines the cheeks; the love of the lover consumes his soul.
  • کهربا عاشق به شکل بی‌نیاز ** کاه می‌کوشد در آن راه دراز
  • The amber loves (the straw) with the appearance of wanting naught, (while) the straw is making efforts (to advance) on that long road.
  • این رها کن عشق آن تشنه‌دهان ** تافت اندر سینه‌ی صدر جهان
  • Leave this (topic). The love of that thirsty-mouthed man shone (was reflected) in the breast of the Sadr-i Jahán.
  • دود آن عشق و غم آتش‌کده ** رفته در مخدوم او مشفق شده
  • The smoke of the love and pain of the fire-temple (his burning heart) entered his lord (and) turned into compassion.
  • لیکش از ناموس و بوش و آب رو ** شرم می‌آمد که وا جوید ازو 4450
  • But on account of (his) glory and pride and magnificence he was ashamed to inquire for him:
  • رحمتش مشتاق آن مسکین شده ** سلطنت زین لطف مانع آمده
  • His mercy had begun to yearn after that lowly man, (but) his majesty hindered (him) from (showing) this kindness.
  • عقل حیران کین عجب او را کشید ** یا کشش زان سو بدینجانب رسید
  • 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.
  • ترک جلدی کن کزین ناواقفی ** لب ببند الله اعلم بالخفی
  • Abandon presumption, for thou art ignorant of this. Close thy lips: God best knoweth the secret.
  • این سخن را بعد ازین مدفون کنم ** آن کشنده می‌کشد من چون کنم
  • Henceforth I will bury this topic. That Drawer is drawing me (in another direction): what can I do?
  • کیست آن کت می‌کشد ای معتنی ** آنک می‌نگذاردت کین دم زنی 4455
  • Who is he that is drawing thee, O solicitous one? He who doth not allow thee to utter this word.
  • صد عزیمت می‌کنی بهر سفر ** می‌کشاند مر ترا جای دگر
  • Thou makest a hundred resolutions to journey (to a certain spot): He draweth thee to some other place.
  • زان بگرداند به هر سو آن لگام ** تا خبر یابد ز فارس اسپ خام
  • He turns the (horse's) bridle in every direction in order that the untrained horse may gain knowledge of the rider.
  • اسپ زیرکسار زان نیکو پیست ** کو همی‌داند که فارس بر ویست
  • The clever horse is well-paced because it knows that the rider is (mounted) on it.