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3
4394-4443

  • لیک عشق عاشقان تن زه کند ** عشق معشوقان خوش و فربه کند
  • But the love of lovers makes the body (thin as) a bowstring, (while) the love of loved ones makes it comely and fat.
  • چون درین دل برق مهر دوست جست ** اندر آن دل دوستی می‌دان که هست 4395
  • When the lightning of love for the beloved has shot into this heart, know that there is love in that heart.
  • در دل تو مهر حق چون شد دوتو ** هست حق را بی گمانی مهر تو
  • When love for God has been doubled in thy heart, without any doubt God hath love for thee.
  • هیچ بانگ کف زدن ناید بدر ** از یکی دست تو بی دستی دگر
  • No sound of clapping comes forth from one hand of thine without the other hand.
  • تشنه می‌نالد که ای آب گوار ** آب هم نالد که کو آن آب‌خوار
  • The thirsty man is moaning, “O delicious water!” The water moans too, saying, “Where is the water-drinker?”
  • جذب آبست این عطش در جان ما ** ما از آن او و او هم آن ما
  • This thirst in our souls is the attraction exerted by the Water: we are Its, and It is ours.
  • حکمت حق در قضا و در قدر ** کرد ما را عاشقان همدگر 4400
  • The Wisdom of God in destiny and in decree made us lovers of one another.
  • جمله اجزای جهان زان حکم پیش ** جفت جفت و عاشقان جفت خویش
  • Because of that fore-ordainment all the particles of the world re paired as mates and are in love with their own mate.
  • هست هر جزوی ز عالم جفت‌خواه ** راست همچون کهربا و برگ کاه
  • Every particle of the universe is desiring its mate, just like amber and the blade of straw.
  • آسمان گوید زمین را مرحبا ** با توم چون آهن و آهن‌ربا
  • Heaven says to the earth, “Welcome! To thee I am (in the same relation) as the iron and the magnet.”
  • آسمان مرد و زمین زن در خرد ** هرچه آن انداخت این می‌پرورد
  • In (the view of) the intellect, heaven is man and the earth woman: whatever that (heaven) casts forth this (earth) fosters
  • چون نماند گرمیش بفرستد او ** چون نماند تری و نم بدهد او 4405
  • When it (the earth) hath no heat remaining, it (heaven) sends it; when no freshness and moisture remains, it bestows it.
  • برج خاکی خاک ارضی را مدد ** برج آبی تریش اندر دمد
  • The terrene sign (of the zodiac) is (supplying) replenishment to the dust of the earth; the aqueous sign produces freshness therein;
  • برج بادی ابر سوی او برد ** تا بخارات وخم را بر کشد
  • The aerial sign wafts the clouds towards it, that they may sweep away the pestilential vapours;
  • برج آتش گرمی خورشید ازو ** همچو تابه‌ی سرخ ز آتش پشت و رو
  • The fiery sign is the source of the sun’s heat, (which is) like a frying-pan (made) red-hot, back and front, by fire.
  • هست سرگردان فلک اندر زمن ** همچو مردان گرد مکسب بهر زن
  • Heaven is turning giddily in (the world of) Time, like men (prowling) around (in search of) gain for the wife’s sake;
  • وین زمین کدبانویها می‌کند ** بر ولادات و رضاعش می‌تند 4410
  • And this earth practises housewiferies : it attends to births and to suckling that (which it bears).
  • پس زمین و چرخ را دان هوشمند ** چونک کار هوشمندان می‌کنند
  • Therefore regard earth and heaven as endowed with intelligence, since they do the work of intelligent beings.
  • گر نه از هم این دو دلبر می‌مزند ** پس چرا چون جفت در هم می‌خزند
  • Unless these two sweethearts are tasting (delight) from one another, then why are they creeping together like mates?
  • بی زمین کی گل بروید و ارغوان ** پس چه زاید ز آب و تاب آسمان
  • Without the earth how should roses andarghawan-flowers grow? What, then, would be born of the water and heat of heaven?
  • بهر آن میلست در ماده به نر ** تا بود تکمیل کار همدگر
  • The desire (implanted) in the female for the male is to the end that they may perfect each other’s work.
  • میل اندر مرد و زن حق زان نهاد ** تا بقا یابد جهان زین اتحاد 4415
  • God put desire in man and woman in order that the world! should be preserved by this union.
  • میل هر جزوی به جزوی هم نهد ** ز اتحاد هر دو تولیدی زهد
  • He also implants the desire of every part for another part: from the union of both an act of generation results.
  • شب چنین با روز اندر اعتناق ** مختلف در صورت اما اتفاق
  • Likewise night and day are in mutual embrace: (they are) different in appearance, but (are really) in agreement.
  • روز و شب ظاهر دو ضد و دشمنند ** لیک هر دو یک حقیقت می‌تنند
  • Day and night, outwardly, are two contraries and enemies, but they both attend on one truth—
  • هر یکی خواهان دگر را همچو خویش ** از پی تکمیل فعل و کار خویش
  • Each desiring the other, like kinsfolk, for the sake of perfecting their action and work.
  • زانک بی شب دخل نبود طبع را ** پس چه اندر خرج آرد روزها 4420
  • (Both serve one purpose) because, without night, the nature (of man) would receive no income: what, then, should the days expend?
  • جذب هر عنصری جنس خود را کی در ترکیب آدمی محتبس شده است به غیر جنس
  • How each element attracts its congener that has been imprisoned in the human constitution by the non-homogeneous (elements).
  • خاک گوید خاک تن را باز گرد ** ترک جان کن سوی ما آ همچو گرد
  • Earth says to the earth of the body, “Return! Take leave of the spirit, come to me like the dust.
  • جنس مایی پیش ما اولیتری ** به که زان تن وا رهی و زان تری
  • Thou art my congener, thou art more suited (to be) with me: ’tis better that thou shouldst escape from that body and that moisture.”
  • گوید آری لیک من پابسته‌ام ** گرچه همچون تو ز هجران خسته‌ام
  • It answers, “Yes; but I am fettered, although like thee I am weary of separation.”
  • تری تن را بجویند آبها ** کای تری باز آ ز غربت سوی ما
  • The waters seek the moisture of the body, saying, “O moisture, come back to us from exile.”
  • گرمی تن را همی‌خواند اثیر ** که ز ناری راه اصل خویش گیر 4425
  • The aether is calling the heat of the body, saying, “Thou art of fire: take the way to thy origin.”
  • هست هفتاد و دو علت در بدن ** از کششهای عناصر بی رسن
  • There are two-and-seventy diseases in the body, (caused) by the elements pulling without cord.
  • علت آید تا بدن را بسکلد ** تا عناصر همدگر را وا هلد
  • Disease comes to shatter the body, so that the elements may abandon each other.
  • چار مرغ‌اند این عناصر بسته‌پا ** مرگ و رنجوری و علت پاگشا
  • These elements are four birds with their legs tied (together): death and sickness and disease loose their legs.
  • پایشان از همدگر چون باز کرد ** مرغ هر عنصر یقین پرواز کرد
  • When it (death) has released their legs from one another, assuredly every bird-element flies away.
  • جذبه‌ی این اصلها و فرعها ** هر دمی رنجی نهد در جسم ما 4430
  • The pull between these originals and derivatives continually implants some pain in our bodies,
  • تا که این ترکیبها را بر درد ** مرغ هر جزوی به اصل خود پرد
  • In order that it may rend these coalitions asunder (and that) each part, like a bird, may fly to its home;
  • حکمت حق مانع آید زین عجل ** جمعشان دارد بصحت تا اجل
  • (But) Divine Providence hinders them from this hastening and keeps them together in health till the appointed term,
  • گوید ای اجزا اجل مشهود نیست ** پر زدن پیش از اجلتان سود نیست
  • And says, “O parts, the term is not certainly known (to you): ’tis useless for you to take wing before the term.”
  • 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.