But the love of lovers makes the body (thin as) a bowstring, (while) the love of loved ones makes it comely and fat.
لیک عشق عاشقان تن زه کند ** عشق معشوقان خوش و فربه کند
When the lightning of love for the beloved has shot into this heart, know that there is love in that heart.4395
چون درین دل برق مهر دوست جست ** اندر آن دل دوستی می‌دان که هست
When love for God has been doubled in thy heart, without any doubt God hath love for thee.
در دل تو مهر حق چون شد دوتو ** هست حق را بی گمانی مهر تو
No sound of clapping comes forth from one hand of thine without the other hand.
هیچ بانگ کف زدن ناید بدر ** از یکی دست تو بی دستی دگر
The thirsty man is moaning, “O delicious water!” The water moans too, saying, “Where is the water-drinker?”
تشنه می‌نالد که ای آب گوار ** آب هم نالد که کو آن آب‌خوار
This thirst in our souls is the attraction exerted by the Water: we are Its, and It is ours.
جذب آبست این عطش در جان ما ** ما از آن او و او هم آن ما
The Wisdom of God in destiny and in decree made us lovers of one another.4400
حکمت حق در قضا و در قدر ** کرد ما را عاشقان همدگر
Because of that fore-ordainment all the particles of the world re paired as mates and are in love with their own mate.
جمله اجزای جهان زان حکم پیش ** جفت جفت و عاشقان جفت خویش
Every particle of the universe is desiring its mate, just like amber and the blade of straw.
هست هر جزوی ز عالم جفت‌خواه ** راست همچون کهربا و برگ کاه
Heaven says to the earth, “Welcome! To thee I am (in the same relation) as the iron and the magnet.”
آسمان گوید زمین را مرحبا ** با توم چون آهن و آهن‌ربا
In (the view of) the intellect, heaven is man and the earth woman: whatever that (heaven) casts forth this (earth) fosters
آسمان مرد و زمین زن در خرد ** هرچه آن انداخت این می‌پرورد
When it (the earth) hath no heat remaining, it (heaven) sends it; when no freshness and moisture remains, it bestows it.4405
چون نماند گرمیش بفرستد او ** چون نماند تری و نم بدهد او
The terrene sign (of the zodiac) is (supplying) replenishment to the dust of the earth; the aqueous sign produces freshness therein;
برج خاکی خاک ارضی را مدد ** برج آبی تریش اندر دمد
The aerial sign wafts the clouds towards it, that they may sweep away the pestilential vapours;
برج بادی ابر سوی او برد ** تا بخارات وخم را بر کشد
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.
برج آتش گرمی خورشید ازو ** همچو تابه‌ی سرخ ز آتش پشت و رو
Heaven is turning giddily in (the world of) Time, like men (prowling) around (in search of) gain for the wife’s sake;
هست سرگردان فلک اندر زمن ** همچو مردان گرد مکسب بهر زن
And this earth practises housewiferies : it attends to births and to suckling that (which it bears).4410
وین زمین کدبانویها می‌کند ** بر ولادات و رضاعش می‌تند
Therefore regard earth and heaven as endowed with intelligence, since they do the work of intelligent beings.
پس زمین و چرخ را دان هوشمند ** چونک کار هوشمندان می‌کنند
Unless these two sweethearts are tasting (delight) from one another, then why are they creeping together like mates?
گر نه از هم این دو دلبر می‌مزند ** پس چرا چون جفت در هم می‌خزند
Without the earth how should roses andarghawan-flowers grow? What, then, would be born of the water and heat of heaven?
بی زمین کی گل بروید و ارغوان ** پس چه زاید ز آب و تاب آسمان
The desire (implanted) in the female for the male is to the end that they may perfect each other’s work.
بهر آن میلست در ماده به نر ** تا بود تکمیل کار همدگر
God put desire in man and woman in order that the world! should be preserved by this union.4415
میل اندر مرد و زن حق زان نهاد ** تا بقا یابد جهان زین اتحاد
He also implants the desire of every part for another part: from the union of both an act of generation results.
میل هر جزوی به جزوی هم نهد ** ز اتحاد هر دو تولیدی زهد
Likewise night and day are in mutual embrace: (they are) different in appearance, but (are really) in agreement.
شب چنین با روز اندر اعتناق ** مختلف در صورت اما اتفاق
Day and night, outwardly, are two contraries and enemies, but they both attend on one truth—
روز و شب ظاهر دو ضد و دشمنند ** لیک هر دو یک حقیقت می‌تنند
Each desiring the other, like kinsfolk, for the sake of perfecting their action and work.
هر یکی خواهان دگر را همچو خویش ** از پی تکمیل فعل و کار خویش
(Both serve one purpose) because, without night, the nature (of man) would receive no income: what, then, should the days expend?4420
زانک بی شب دخل نبود طبع را ** پس چه اندر خرج آرد روزها
How each element attracts its congener that has been imprisoned in the human constitution by the non-homogeneous (elements).
جذب هر عنصری جنس خود را کی در ترکیب آدمی محتبس شده است به غیر جنس
Earth says to the earth of the body, “Return! Take leave of the spirit, come to me like the dust.
خاک گوید خاک تن را باز گرد ** ترک جان کن سوی ما آ همچو گرد
Thou art my congener, thou art more suited (to be) with me: ’tis better that thou shouldst escape from that body and that moisture.”
جنس مایی پیش ما اولیتری ** به که زان تن وا رهی و زان تری
It answers, “Yes; but I am fettered, although like thee I am weary of separation.”
گوید آری لیک من پابسته‌ام ** گرچه همچون تو ز هجران خسته‌ام
The waters seek the moisture of the body, saying, “O moisture, come back to us from exile.”
تری تن را بجویند آبها ** کای تری باز آ ز غربت سوی ما
The aether is calling the heat of the body, saying, “Thou art of fire: take the way to thy origin.”4425
گرمی تن را همی‌خواند اثیر ** که ز ناری راه اصل خویش گیر
There are two-and-seventy diseases in the body, (caused) by the elements pulling without cord.
هست هفتاد و دو علت در بدن ** از کششهای عناصر بی رسن
Disease comes to shatter the body, so that the elements may abandon each other.
علت آید تا بدن را بسکلد ** تا عناصر همدگر را وا هلد
These elements are four birds with their legs tied (together): death and sickness and disease loose their legs.
چار مرغ‌اند این عناصر بسته‌پا ** مرگ و رنجوری و علت پاگشا
When it (death) has released their legs from one another, assuredly every bird-element flies away.
پایشان از همدگر چون باز کرد ** مرغ هر عنصر یقین پرواز کرد
The pull between these originals and derivatives continually implants some pain in our bodies,4430
جذبه‌ی این اصلها و فرعها ** هر دمی رنجی نهد در جسم ما
In order that it may rend these coalitions asunder (and that) each part, like a bird, may fly to its home;
تا که این ترکیبها را بر درد ** مرغ هر جزوی به اصل خود پرد
(But) Divine Providence hinders them from this hastening and keeps them together in health till the appointed term,
حکمت حق مانع آید زین عجل ** جمعشان دارد بصحت تا اجل
And says, “O parts, the term is not certainly known (to you): ’tis useless for you to take wing before the term.”
گوید ای اجزا اجل مشهود نیست ** پر زدن پیش از اجلتان سود نیست
Inasmuch as every part (of the body) seeks support, what must be the state of the soul, a stranger, in separation (from its home)?
چونک هر جزوی بجوید ارتفاق ** چون بود جان غریب اندر فراق
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.
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
It (the soul) says, “O my base earthly parts, my exile is more bitter (than yours): I am celestial.”4435
گوید ای اجزای پست فرشیم ** غربت من تلختر من عرشیم
The desire of the body for green herbs and running water is because its origin is from those;
میل تن در سبزه و آب روان ** زان بود که اصل او آمد از آن
The desire of the soul is for Life and for the Living One, because its origin is the Infinite Soul.
میل جان اندر حیات و در حی است ** زانک جان لامکان اصل وی است
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 در حکمتست و در علوم ** میل تن در باغ و راغست و کروم
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 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).4440
میل و عشق آن شرف هم سوی جان ** زین یحب را و یحبون را بدان
If I explain this, ’twill be endless: the Mathnawí will amount to eighty volumes.
حاصل آنک هر که او طالب بود ** جان مطلوبش درو راغب بود
The gist is that whenever any one seeks, the soul of the object sought by him is desiring him.
گر بگویم شرح این بی حد شود ** مثنوی هشتاد تا کاغذ شود
(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.
آدمی حیوان نباتی و جماد ** هر مرادی عاشق هر بی‌مراد