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3
4427-4476

  • 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.
  • 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.
  • او دلت را بر دو صد سودا ببست ** بی‌مرادت کرد پس دل را شکست
  • He fixed thy heart on a hundred passionate desires, disappointed thee, and then broke thy heart.
  • چون شکست او بال آن رای نخست ** چون نشد هستی بال‌اشکن درست 4460
  • Inasmuch as He broke the wings of that first intention (of thine), how was not the existence of the Wing-breaker perfectly established (in thy mind)?
  • چون قضایش حبل تدبیرت سکست ** چون نشد بر تو قضای آن درست
  • Since His ordainment snapped the cord of thy contrivance, how was not God's ordainment perfectly established (clearly proven) to thee?
  • فسخ عزایم و نقضها جهت با خبر کردن آدمی را از آنک مالک و قاهر اوست و گاه گاه عزم او را فسخ ناکردن و نافذ داشتن تا طمع او را بر عزم کردن دارد تا باز عزمش را بشکند تا تنبیه بر تنبیه بود
  • (Showing that) the annulment and destruction of (human) resolutions (is) in order to let man know that He (God) is the Lord and the Almighty; and His occasional non-annulment of his (man's) resolution and His carrying it into effect (is) in order that hope may urge him to form a resolution, so that He again may destroy it, to the end that warning may follow on warning.
  • عزمها و قصدها در ماجرا ** گاه گاهی راست می‌آید ترا
  • In the course of events your resolutions and purposes now and then come right (are fulfilled),
  • تا به طمع آن دلت نیت کند ** بار دیگر نیتت را بشکند
  • In order that, through hope of that (fulfilment), your heart may form an intention, and that He may once more destroy your intention.
  • ور بکلی بی‌مرادت داشتی ** دل شدی نومید امل کی کاشتی
  • For if He were to keep you wholly unsuccessful, your heart would despair: how would it sow (the seed of) expectation?
  • ور بکاریدی امل از عوریش ** کی شدی پیدا برو مقهوریش 4465
  • And unless it sowed (the seed of) expectation, how from its barrenness would its subjection (to the Divine will) become apparent to it?
  • عاشقان از بی‌مرادیهای خویش ** باخبر گشتند از مولای خویش
  • By their failures (to achieve success) the lovers are made aware of their Lord.
  • بی‌مرادی شد قلاوز بهشت ** حفت الجنه شنو ای خوش سرشت
  • Unsuccess is the guide to Paradise: hearken, O man of goodly nature, to (the tradition), “Paradise is encompassed (with pains).”
  • که مراداتت همه اشکسته‌پاست ** پس کسی باشد که کام او رواست
  • (Granted) that all that you desire is broken-legged (unsuccessful), then there is One whose pleasure is fulfilled.
  • پس شدند اشکسته‌اش آن صادقان ** لیک کو خود آن شکست عاشقان
  • Therefore the sincere (believers) have become broken (abased) before Him; but where indeed is (their abasement in comparison with) the abasement of those who love (Him)?
  • عاقلان اشکسته‌اش از اضطرار ** عاشقان اشکسته با صد اختیار 4470
  • The intelligent are abased before Him from necessity; the lovers are abased with hundredfold free-will.
  • عاقلانش بندگان بندی‌اند ** عاشقانش شکری و قندی‌اند
  • The intelligent are bond-slaves to Him; the lovers are like sugar and candy to Him.
  • ائتیا کرها مهار عاقلان ** ائتیا طوعا بهار بی‌دلان
  • “Come against your will” is the toggle for the intelligent; “come willingly” is the spring-time of them that have lost their hearts.
  • نظرکردن پیغامبر علیه السلام به اسیران و تبسم کردن و گفتن کی عجبت من قوم یجرون الی الجنة بالسلاسل و الاغلال
  • How the Prophet, on whom be peace, looked at the captives and smiled and said, “I marvel at folk who are dragged to Paradise in chains and shackles.”
  • دید پیغامبر یکی جوقی اسیر ** که همی‌بردند و ایشان در نفیر
  • The Prophet saw a troop of captives being taken along, and they were in loud lamentation.
  • دیدشان در بند آن آگاه شیر ** می نظر کردند در وی زیر زیر
  • That wary Lion saw them in chains: (he saw them) looking askance at him,
  • تا همی خایید هر یک از غضب ** بر رسول صدق دندانها و لب 4475
  • So that each (of them) was gnashing his teeth and chewing his lips in anger against the veracious Prophet;
  • زهره نه با آن غضب که دم زنند ** زانک در زنجیر قهر ده‌منند
  • (But) notwithstanding that anger, they dare not utter a word, because they are in the ten-maund chain of violence.