Daily Heartfelt Writings by Farbod Behbahani for Molana's Masnavi - Book Six (The Book of Poverty and Annihilation) | Explanation, Commentary, and Spiritual Unveiling of Molana's Message for Hearts

Masnavi Book 6 - Verse 8

A secret is shared only with one who knows the secret

راز جز با رازدان انباز نیست

A secret is not for the ear of the denier

راز اندر گوشِ مُنکِر راز نیست

Yet the invitation comes from the Creator

لیک دعوت واردست از کردگار

What has He to do with acceptance or rejection?

با قبول و ناقبول او را چه کار؟

Masnavi Book 6 - Verse 53

See the waves of the armies of my states

موج لشکرهای احوالم ببین

Each one at war and hatred with another

هر یکی با دیگری در جنگ و کین

Look within yourself at such a heavy war

می‌نگر در خود چنین جنگ گران

Why then are you busy with war against others?

پس چه مشغولی به جنگ دیگران

Unless Truth buys you free from this war

یا مگر زین جنگ، حَقَّت وا خرد

And carries you into a world of one-colored peace

در جهان صلحِ یک رنگت برد

That world is nothing but abiding and flourishing

آن جهان، جز باقی و آباد نیست

Because that composition is not made of opposites

زانک آن ترکیب، از اضداد نیست

Masnavi Book 6 - Verse 134

A bird flies with wings to its nest

مرغ با پر می‌پرد تا آشیان

The wing of human beings is aspiration, O people

پَرِّ مردم هِمَّتست ای مردمان

A lover may be stained in good and evil

عاشقی، که آلوده شد در خیر و شر

Do not look at good and evil; look at aspiration

خیر و شر منگر، تو در هِمَّت نگر

If a falcon is white and peerless

باز، اگر باشد سپید و بی‌نظیر

But its prey is a mouse, it has become low

چونک صیدش موش باشد، شد حقیر

And if it is an owl, but its desire is for the King

ور بود چغدی و میل او به شاه

It is the head of falcons; do not look at its hood

او سر بازست، منگر در کلاه

Masnavi Book 6 - Verse 148

What is soul? Aware of good and evil

جان چه باشد؟ با خبر از خیر و شر

Joyful with goodness, weeping from harm

شاد با احسان و، گریان از ضرر

Since the secret and essence of soul is awareness

چون سِر و ماهیت جان مَخبَرست

Whoever is more aware has more soul

هر که او آگاه‌تر با جان‌ترست

The spirit is affected by awareness

روح را تاثیر آگاهی بُوَد

Whoever has more of this is more godly

هر که را این بیش الّلهی بُوَد

Masnavi Book 6 - Verse 224

The whole world flees from choice and its own existence

جمله عالم ز اختیار و هستِ خود

Into the secret of its drunkenness

می‌گریزد در سر سرمست خود

So that for a breath they may be freed from wakefulness

تا دمی از هوشیاری وا رهند

They place upon themselves the shame of wine and song

ننگ خمر و زمر بر خود می‌نهند

All know that this existence is a trap

جمله دانسته که این هستی فخ است

Voluntary thought and remembrance are hell

فکر و ذکر اختیاری دوزخ است

They flee from selfhood into selflessness

می‌گریزند از خودی در بیخودی

Either through intoxication or through occupation, O guided one

یا به مستیِا به شغل ای مُهتَدی

Masnavi Book 6 - Verse 232

Until no one becomes fana

هیچ کس را تا نگردد او فنا

There is no road into the court of Majesty

نیست ره در بارگاه کبریا

What is the ascension of the heavens? This nothingness

چیست معراج فلک؟ این نیستی

For lovers, the path and religion is nothingness

عاشقان را مذهب و دین نیستی

Masnavi Book 6 - Verse 259

He had knowledge, but since he did not have love as religion

علمْ بودش، چون نبودش عشقْ دين

He saw nothing of Adam except the Form of clay

او نديد از آدم اِلّا نقشِ طين

Even if you know the subtlety of knowledge, O trusted one

گرچه داني دقتِ علم اي امين

It will not open for you the two eyes that see the unseen

زانْت نگشايد دو ديده ی غيب بين

He sees only turban and beard

او نبيند غير دستاري و ريش

He asks the introducer about more and less

از معرف پرسد از بيش و کميش

O knower, you are free of the introducer

عارفا تو از معرف فارغي

You yourself see that you are a rising light

خود همي بيني که نور بازغي

It requires taqwa, religion, and righteousness

کار تقوي دارد و دين و صلاح

For through it comes flourishing in both worlds

که ازو باشد بدو عالم فلاح

Masnavi Book 6 - Verse 316

So it is with all the blessings of this world

هم‌چنان جمله نعیم این جهان

They are very sweet from afar, before the test

بس خوشست، از دور پیش از امتحان

From far away, it appears as water to the eye

می‌نماید در نظر از دور آب

When you go near, it is only a mirage

چون روی نزدیک، باشد آن سراب

It is an old, foul hag, but through endless flattery

گنده پیرست او و از بس چاپلوس

It displays itself like a young bride

خویش را جلوه کند چون نو عروس

Beware; do not be deceived by its painted face

هین مشو مغرورِ آن گلگونه‌اش

Do not taste its honey mixed with poison

نوش نیش‌آلوده‌ی او را مَچش

Its grain is visible; its trap is hidden

آشکارا دانه، پنهان دام او

At first, its gifts appear pleasing to you

خوش نماید ز اولت اِنعام او

Masnavi Book 6 - Verse 325

Camphor wants everyone to carry him

جمله را حَمّال خود خواهد کَفور

As when they carry the dead rider to the grave

چون سوار مرده آرندش به گور

Do not place your burden on anyone else; place it on yourself

بار خود بر کس منه بر خویش نه

Seek less lordship; poverty of spirit is better

سروری را کم طلب درویش به

Do not ride upon the necks of people

مرکب اعناق مردم را مپا

So that gout may not come into your two feet

تا نیاید نقرست اندر دو پا

The Prophet said: If you desire Paradise from God

گفت پیغامبر که جنَّت از اله

Ask nothing from anyone

گر همی‌خواهی ز کس چیزی مخواه

If you do not ask, I am your guarantor

چون نخواهی، من کفیلم مر ترا

For the Garden of Refuge and the vision of God

جنت الماوی و دیدار خدا

The One from whose giving no evil can come

آنک از دادش نیاید هیچ بَد

Knows, and without your asking, gives of Himself

داند و بی‌خواهشی خود می‌دهد

Masnavi Book 6 - Verse 378

This world is a trap, and its grain is desire

این جهان دامست و دانه‌ ش آرزو

Flee from the traps; turn your face toward Him

در گریز از دامها، روی آر، زو

When you went in that direction, you saw a hundred openings

چون چنین رفتی، بدیدی صد گشاد

When you went toward its opposite, you saw corruption

چون شدی در ضد آن، دیدی فساد

So the Prophet said: ask your hearts for a ruling

پس پیمبر گفت استفتوا القلوب

Even if your outward jurist gives grave speeches

گر چه مفتیتان برون گوید خطوب

Masnavi Book 6 - Verse 407

Yes, Divine decree is true, and the servant's Striving is true

بل قضا حقست و جهد بنده حق

Beware; do not be one-eyed, like the created Iblis

هین مباش اَعوَر چو ابلیس خَلَق

We remain hesitant between two matters

در تردد مانده‌ایم اندر دو کار

How could this hesitation exist without choice?

این تردد کی بود بی‌اختیار؟

This hesitation says: Shall I go toward union?

این تردد هست که، موصل روم؟

Or shall I go to Babylon for sorcery?

یا برای سحر تا بابل روم؟

So hesitation must have some power within it

پس تردد را بباید قدرتی

Otherwise it would be laughter at one's own moustache

ورنه آن خنده بود بر سبلتی

Do not keep placing excuses upon decree, young one

بر قضا کم نِهْ بهانه ای جوان

Why place your own crime upon others?

جرم خود را، چون نهی بر دیگران؟

Masnavi Book 6 - Verse 484

He said: Whoever's reason has no rooted depth

گفت: عقلِ هر که را نَبوَد رسوخ

Before the wise one is like stone and clod

پیش عاقل او چو سنگست و کلوخ

His judgment too is the judgment of his qibla

حکمِ او هم، حکمِ قبله‌ی او بود

Call him dead, since he seeks the dead

مرده‌اش خوان چونک مرده‌جو بود

Stone and clod themselves block no one's road

خود کلوخ و سنگ، کس را ره نزد

But from these clod-like people, a hundred thousand harms arise

زین کلوخان، صد هزار آفت رسد

Masnavi Book 6 - Verse 507

This is the road of soul-risking, and in every thicket

راهِ جان‌بازیست و در هر غیشه‌ای

There is a danger aimed at each glass-like soul

آفتی در دفع هر جان‌شیشه‌ای

The path of religion is full of turmoil and danger for this reason

راه دین زان رو پر از شور و شرست

It is not the path of every cowardly jewel

که نه راه هر مخنث گوهرست

On this path, the fear of trials tests the Nafs

در ره این ترس امتحانهای نفوس

Like a sieve, separating bran from flour

هم‌چو پرویزن به تمییز سبوس

What is the road? A path full of footprints

راه چِه بوَد؟ پر نشان پایها

What is the friend? A ladder of counsels

یار چِه بوَد؟ نردبان رایها

Masnavi Book 6 - Verse 526

After that, he asked him: Whose wheat is this?

بعد از آن گفتش که گندم آن کیست؟

He said: It is a Trust from an orphan without a guardian

گفت امانت از یتیم بی وصیست

It is the property of orphans, entrusted to me

مال ایتام است، امانت پیش من

Because they consider us trustworthy

زانک پندارند ما را موتمن

He said: I am desperate and wounded in state

گفت من مضطرم و مجروح‌حال

At this moment, carrion is lawful for me

هست مردار این زمان بر من حلال

So, with permission, let me eat from this wheat

هین به دستوری ازین گندم خورم

O trustworthy, devout, and honored one

ای امین و پارسا و محترم

He said: You yourself are the jurist of necessity

گفت مفتیِّ ضرورت هم توی

If you eat without necessity, you become guilty

بی‌ضرورت گر خوری، مجرم شوی

At that moment, the bird sank deep into itself

مرغ بس در خود فرو رفت آن زمان

Its wild horse pulled its head away from the rein

توسنش سر بستد از جذب عنان

Masnavi Book 6 - Verse 532

Then the bird sank deep into itself at that moment

مرغْ پس در خود فرو رفت آن زمان

Its wild horse pulled its head away from the rein

توسَنَش سر بستُد از جذب عنان

When it ate the wheat, it remained in the trap

چون بخورد آن گندم اندر فَخ بماند

No matter how much it recited Yasin and al-An'am

چند او یاسین و الانعام خواند

After being trapped, what use are regret and sighing?

بعدِ در ماندن، چه افسوس و چه آه

Before that, this black smoke was needed

پیش از آن بایست این دود سیاه

When greed and desire began to stir

آن زمان که حرص جنبید و هوس

At that moment, say: O Helper in distress

آن زمان می‌گو، کای فریادرس

When the demon was becoming a highway robber

آن زمان که دیو می‌شد راه‌زن

At that moment, Yasin should have been recited

آن زمان بایست، یاسین خواندن

Masnavi Book 6 - Verse 553

When the disgracing demon has carried away your life

چونک عمرت بُرد دیوِ فاضِحه

The refuge-prayer and Fatiha become tasteless

بی‌نمک باشد اعوذ و فاتحه

Although your groaning is now tasteless

گرچه باشد بی‌نمک اکنون حنین

Ghaflah is certainly even more tasteless than that

هست غفلت، بی‌نمک‌تر زان یقین

So even tastelessly, keep groaning too

هم‌چنین هم بی‌نمک می‌نال نیز

O Mighty One, look upon the humiliated

که ذلیلان را نظر کن ای عزیز

You are able, whether late or on time

قادری، بی‌گاه باشد یا به گاه

What could ever be missed by You, O God?

از تو چیزی فوت کی شد ای اله

Masnavi Book 6 - Verse 564

If I am unworthy, what harm would there be

گر نیَم لایق چه باشد گر دمی

If for a moment You ask after an unworthy one in sorrow?

ناسزایی را بپرسی در غمی ؟

What worthiness did nonexistence itself possess

مر عدم را خود چه استحقاق بود

That Your kindness opened such doors upon it?

که برو لطفت چنین دَرها گشود ؟

Your generosity touched foul-smelling dust

خاک گَرگین را کَرَم آسیب کرد

And placed ten jewels of sensory light in its pocket

دَه گُهَر از نور حس در جیب کرد

Five outward senses and five hidden ones

پنج حس ظاهر و پنجِ نهان

Through which a dead drop became human

که بشر شد نطفه‌ی مرده از آن

Masnavi Book 6 - Verse 588

The sleepy one who recoils from wakefulness

خوابناکی کو ز یَقظَت می‌جهد

Is seduced by the nursemaid of whispering temptation

دایه‌ی وسواس عشوه‌ش می‌دهد

Go, sleep, O soul; we will not allow

رو بخسپ ای جان که نگذاریم ما

Anyone to wake you from sleep

که کسی از خواب بجهاند ترا

You yourself must uproot yourself from the root of sleep

هم تو خود را بر کنی از بیخِ خواب

Like a thirsty one who hears the call of water

هم‌چو تشنه کِهْ شنود او بانکِ آب

I am the call of water in the ears of the thirsty

بانگَ آبم من به گوش تشنگان

Like rain, I arrive from the sky

هم‌چو باران می‌رسم از آسمان

Rise up, O lover; bring forth your restlessness

بر جِهْ ای عاشق، برآور اضطراب

The call of water, and a thirsty one, and still sleep?

بانگِ آب و تشنه و آنگاه خواب؟

Masnavi Book 6 - Verse 609

Whatever is not tumult and holy madness

هرچه غیر شورش و دیوانگیست

On this path is distance and alienness

اندرین ره دوری و بیگانگیست

Come, place that chain upon my foot

هین بنه بر پایم آن زنجیر را

For I have torn apart the chain of calculation

که دریدم سلسله‌ی تدبیر را

Except for the curl of my blessed Beauty

غیر آن جعد نگار مقبلم

If you bring two hundred chains, I will break them

گر دو صد زنجیر آری بگسلم

Love and reputation, brother, do not go together

عشق و ناموس ای برادر راست نیست

O lover, do not stand at the door of reputation

بر درِ ناموس ای عاشق مَایست

The time has come for me to become naked

وقت آن آمد که من عریان شوم

To leave the Form behind and become wholly soul

نقش بگذارم، سراسر جان شوم

Masnavi Book 6 - Verse 617

Until I burn, how will His heart become cooled?

تا نسوزم، کی خُنُک گردد دلش

O heart, we are His household and His dwelling

ای دل ما خاندان و منزلش

You are burning your own house; burn it

خانه‌ی خود را همی‌سوزی، بسوز

Who is there to say, "This is not permitted"?

کیست آن کس کو بگوید لایجوز ؟

Burn this house sweetly, O drunken lion

خوش بسوز این خانه را ای شیرِ مست

The lover's house is more worthy in this way

خانه‌ی عاشق چنین اولیترست

From now on, I will make this burning my qibla

بعد ازین، این سوز را قبله کنم

For I am a candle; through His burning I am lit

زانک شمعم، من بسوزش روشنم

Leave sleep tonight, O father

خواب را بگذار امشب ای پدر

For one night, pass through the street of the sleepless

یک شبی بر کوی بی‌خوابان گذر

Look at these ones who have become Majnun

بنگر اینها را که مجنون گشته‌اند

Like moths, killed by Union with You

هم‌چو پروانه به وُصلت کُشته‌اند

Look at this ship of people drowned in love

بنگر این کَشتیِ خلقان غرقِ عشق

As though love's throat has become a dragon

اژدهایی گشت گویی حلق عشق

An unseen, heart-stealing dragon

اژدهایی ناپدید دلربا

A magnet for reason, though reason be like a mountain

عقلِ همچون کوه را او کهربا

Masnavi Book 6 - Verse 627

O deceiver, open your eyes and see

ای مزوِّر، چشم بگشای و ببین

How long will you say, "I do not know this or that"?

چند گویی، می‌ندانم آن و این

Come out of the plague of fraud and deprivation

از وبای زَرق و محرومی بر آ

Enter the world of the Living and Self-Subsisting One

در جهان حَیّ و قیومی در آ

Until "I do not see" becomes "I see"

تا نمی‌بینم، همی، ‌بینم شود

And all your "I do not knows" become "I know"

وین ندانمهات، می‌دانم بود

Masnavi Book 6 - Verse 630

Pass beyond drunkenness, and become one who gives drunkenness

بگذر از مستی و، مستی‌بخش باش

Move from this changing color into its steadiness

زین تلوُّن نقل کن در اِستِواش

How long will you boast of this drunkenness? Enough

چند نازی تو بدین مستی، بس است

At the head of every lane there are many such drunkards

بر سر هر کوی چندان مست هست

If the two worlds become full of those drunk with the Friend

گر دو عالم پر شود سرمست یار

All would be one, and that one is not lowly

جمله یک باشند و آن یک نیست خوار

Yet with all this, step higher

لیک با این جمله بالاتر خرام

For God's earth is wide and yielding

چونک ارض الله واسع بود و رام

Although this drunkenness is like a white falcon

گرچه این مستی چو باز اشهبست

Above it there is a holier earth

برتر از وی در زمین قدس هست

Go, become an Israfil in distinction

رو سرافیلی شو اندر امتیاز

Breathing spirit, drunk, and making others drunk

در دمنده‌ی روح و مست و مست‌ساز

Masnavi Book 6 - Verse 639

When thought became a jest to the drunken heart

مست را چون دل مزاح اندیشه شد

"I do not know this, I do not know that" became its practice

این ندانم و آن ندانم پیشه شد

What are all these "I do not knows" for?

این ندانم وان ندانم بهر چیست؟

So that you may say: Who is the One we know?

تا بگویی آنک می‌دانیم کیست

Negation in speech is for the sake of affirmation

نفی بهر ثبت باشد در سخن

Leave negation, and begin with affirmation

نفی بگذار و ز ثبت آغاز کن

"This is not, that is not" - come, leave it behind

نیست این و نیست آن هین واگذار

Bring forward the One who truly Is

آنک آن هستست آن را پیش آر

Leave negation and worship that very Being

نفی بگذار و همان هستی پرست

Learn this, father, from that drunken Turk

این در آموز ای پدر زان ترک مست

Masnavi Book 6 - Verse 643

A Turkish stranger awoke at dawn

اَعجَمی تُرکی سحر آگاه شد

And, from the hangover of wine, desired the musician

وز خمار خَمر مطرب‌خواه شد

The musician drew them toward drunkenness

مطرب ایشان را سوی مستی کشید

Then drunkenness tasted again from the musician's breath

باز مستی از دم مطرب چشید

The musician of the soul is companion to the drunk

مطرب جان، مونس مستان بود

It is the sweet, the nourishment, and the strength of the drunk

نُقل و قوُت و قوَّت مست آن بود

These two are partners: musician and wine

این دو انبازند، مطرب با شراب

This hastens toward that, and that toward this

این بدان و آن بدین آرد شتاب

Those full of hangover graze by the musician's breath

پر خماران از دم مطرب چرند

Their musicians lead them toward the winehouse

مطربانشان سوی میخانه برند

Masnavi Book 6 - Verse 676

When has the Muhammadan beauty existed in both worlds like this?

چون جمال احمدی در هر دو کَوْن

O one aided by the Divine glory

کی بُدست؟ ای فرِّ یزدانیش عَوْن

The coyness of both worlds belongs to him

نازهای هر دو کَوْن او را رسد

The jealousy of that hundred-fold sun belongs to him

غیرت آن خورشید صدتو را رسد

For I have thrown the ball up to Saturn

که در افکندم به کیوان گوی را

O stars, draw back your faces too

در کشید ای اختران هم روی را

Out of generosity, I become absent every night

از کرم، من هر شبی غایب شوم

Where would I go? I only show that I go

کی روم؟ الا نمایم که روم

So that without me, for one night, bat-like

تا شما بی من شبی خفاش‌وار

You may flutter around this field

پَر زنان پرّید گِرد این مَطار

I show my face in the morning to discipline you

رو نمایم صبح بهر گوشمال

So you may not become people of the left through selfhood

تا نگردید از منی ز اهل شمال

Masnavi Book 6 - Verse 723

You have suffered much soul-struggle, yet you are behind a veil

جان بسی کَندی و اندر پرده‌ای

Because you have not brought the root, which is dying

زانک مردن اصل بُد، ناوَرده‌ای

Until you die, the soul-struggle is not complete

تا نمیری نیست جان کندن تمام

Without completing the ladder, you do not reach the roof

بی‌کمال نردبان، نایی به بام

You will not find this ship sunk, O prince

غرق این کشتی نیابی ای امیر

Until you place in it the final burden

تا بِنَنهی اندرو مَنَّ الاَخیر

Know the final burden as the root, for it is the night-visitor

مَنِّ آخر اصل دان کو طارِقست

It sinks the ship of whispering temptation and error

کشتی وسواس و غَی را غارقست

Because you have not died, your soul-struggle has grown long

چون نمردی، گشت جان کَندن دراز

Be mated at dawn, O adorned candle

مات شو در صبح ای شمع طَراز

Until our stars have become hidden

تا نگشتند اخترانِ ما نهان

Know that the sun of the world is hidden

دانک پنهانست خورشیدِ جهان

Masnavi Book 6 - Verse 738

You need that without a veil, O possessor of understanding

بی‌حجابت باید آن ای ذو لُباب

Choose death and tear apart the veil

مرگ را بگزین و بَر دَرّان حجاب

Not the kind of death by which you go into a grave

نه چنان مرگی که در گوری رَوی

But the death of transformation, by which you go into light

مرگِ تبدیلی که در نوری رَوی

The man became mature; that childhood died

مرد بالغ گشت، آن بچْگی بِمُرد

He became Roman; the black dye was washed away

رومی ای شد، صِبغَتِ زنگی سترد

Masnavi Book 6 - Verse 742

For this reason Mustafa said: O seeker of secrets

مصطفی زین گفت کای اسرارجو

Do you wish to see a dead one who is alive?

مرده را خواهی که بینی زنده تو؟

He walks like the living on this dust-heap

می‌رود چون زندگان بر خاکدان

Dead, while his soul has gone to heaven

مرده و جانش شده بر آسمان

His soul has its dwelling above at this moment

جانْش را این دم به بالا مسکنیست

If he dies, his spirit has no transfer to make

گر بمیرد روح او را نقل نیست

For before death, he has already made the transfer

زانک پیش از مرگ او کردست نقل

This is understood through dying, not through reason

این بمردن فهم آید نه به عقل

It is a transfer, but not like the transfer of common souls

نقل باشد، نه چو نقلِ جانِ عام

It is like a transfer from station to station

هم‌چو نقلی از مقامی تا مقام

Masnavi Book 6 - Verse 790

Do you not know what the Day of Ashura is?

روز عاشوار نمی‌دانی که هست؟

It is mourning for a soul greater than a whole age

ماتم جانی که از قرنی بِهْ است

How could this grief be light before a believer?

پیش مومن کِی بود این غصه خوار؟

The worth of love is like the ear's love for the earring

قدر عشق گوش، عشق گوشوار

Before a believer, mourning that pure spirit

پیش مومن ماتم آن پاک‌روح

Is more renowned than a hundred floods of Noah

شهره‌تر باشد ز صد طوفان نوح

He said: Yes, but where is the age of Yazid?

گفت آری لیک کو دور یزید؟

When was this grief? How late has it arrived here?

کی بُدست این غم؟ چه دیر اینجا رسید ؟

The eyes of the blind saw that loss

چشمِ کوران آن خسارت را بدید

The ears of the deaf heard that tale

گوشِ کرّان آن حکایت را شنید

Have you been asleep until now

خفته بودستید تا اکنون شما؟

That only now you tear your garments in mourning?

که کنون جامه دریدیت از عزا

Then mourn for yourselves, O sleepers

پس عزا بر خود کنید ای خفتگان

For this heavy sleep is a terrible death

زانک بد مرگیست این خواب گران

Masnavi Book 6 - Verse 797

A royal spirit escaped from prison

روح سلطانی ز زندانی بِجَست

Why should we tear our garments and bite our hands?

جامه چه دْرانیم و، چون خاییم دست؟

Since they were kings of religion

چونک ایشان خسرو دین بوده‌اند

It became a time of joy when they broke the chain

وقت شادی شد چو بشکستند بند

They rushed toward the pavilion of fortune

سوی شادَروان دولت تاختند

They cast away the shackle and chain

کُنده و زنجیر را انداختند

It is the day of kingdom, expansion, and kingship

روز مُلکست و گَش و شاهنشهی

If you have even one particle of awareness of them

گر تو یک ذره ازیشان آگهی

If you are not aware, go and weep for yourself

ور نِه‌ای آگه، برو بر خود گِری

For you are denying transfer and Resurrection

زانک در انکار نَقل و محشری

Lament your ruined heart and religion

بر دل و دین خرابت نوحه کن

For it sees nothing but this old dust

که نمی‌بیند جز این خاک کهن

Masnavi Book 6 - Verse 813

One jar can drown a mountain with moisture

کوه را غرقه کند یک خُم زِ نم

If its opening is toward the sea

منفذش چون باز باشد سوی یم

When the jar's soul found a way to the sea

چون به دریا راه شد از جانِ خُم

The jar challenges even the Jayhun River

خُم، با جیحون برآرد اُشتُلم

For this reason, "Say" was the speech of the sea

زان سبب قل گفته‌ی دریا بود

Whatever Ahmad's tongue spoke

هرچه نطق احمدی گویا بود

All his speech was pearls from the sea

گفته‌ی او جمله دُرِّ بحر بود

Because his heart had passage into the sea

که دلش را بود در دریا نفوذ

When the sea's gift comes from our jar

دادِ دریا چون ز خُم ما بود

What wonder if the sea is within a fish?

چه عجب در ماهیی دریا بود

Masnavi Book 6 - Verse 822

The whole world lost the path through this error

جمله عالم زین غلط کردند راه

They fear nonexistence, though it has come as refuge

کز عدم ترسند و آن آمد پناه

Where shall we seek knowledge? In leaving knowledge

از کجا جوییم علم، از ترک علم

Where shall we seek peace? In leaving peace

از کجا جوییم سِلم، از ترک سِلم

Where shall we seek Being? In leaving being

از کجا جوییم هست، از ترک هست

Where shall we seek the apple? In letting go of the hand

از کجا جوییم سیب، از ترک دست

You alone can do it, O best Helper

هم تو تانی کرد یا نِعمَ المُعین

Turn the eye that sees nonexistence into an eye that sees Being

دیده‌ی معدوم‌بین را هست بین

An eye that came into view from nonexistence

دیده‌ای کو از عدم آمد پدید

Saw the Essence of Being as wholly nonexistent

ذات هستی را همه معدوم دید

Masnavi Book 6 - Verse 827

This ordered world becomes Resurrection

این جهان منتظم محشر شود

If the two eyes are transformed and illumined

گر دو دیده مُبدَل و انور شود

These truths appear incomplete because

زان نماید این حقایق ناتمام

Their understanding is forbidden to the unripe

که برین خامان بود فهمش حرام

The pleasant blessings of the gardens

نعمت جناتِ خوش بر دوزخی

Are forbidden to the hell-bound, though Truth is generous

شد مُحَرَّم، گرچه حق آمد سَخی

The honey of eternity tastes bitter in his mouth

در دهانش تلخ آید شهدِ خُلد

Because he was not faithful to the covenant of eternity

چون نَبوُد از وافیان در عهدِ خُلد

Masnavi Book 6 - Verse 870

Do they ever ask: Why do we say these labbayks

هیچ می‌گویند کین لبیکها

Without a call? Why do we do this after all?

بی‌نِدایی می‌کنیم آخر چرا؟

Rather, the Divine enabling that brings the labbayk

بلک توفیقی که لبیک آورد

Is at every moment a call from the One

هست هر لحظه ندایی از احد

By scent I know that this palace and dwelling

من به بو دانم که این قصر و سرا

Has become the soul's banquet, and its dust is alchemy

بزم جان افتاد و خاکش کیمیا

My copper, along the path of high and low

مِسِّ خود را بر طریق زیر و بم

I will strike forever against its alchemy

تا ابد بر کیمیااش می‌زنم

So that from such dawn-striking, it may boil

تا بجوشد زین چنین ضرب سَحور

Into pearl-scattering and the generosity of seas

در دُرافشانی و بخشایش بُحور

Masnavi Book 6 - Verse 878

I too, for the sake of the forgiving Lord

من هم از بهر خداوند غفور

Knock at the door in hope at dawns

می‌زنم بر در به اومیدش سَحور

If you want a buyer from whom you can take gold

مشتری خواهی که از وی زر بری

What buyer could be better than Truth, O heart?

به ز حق، کی باشد ای دل مشتری؟

He buys from your property a foul sack

می‌خرد از مالَت انبانی نَجِس

And gives a borrowed inward light

می‌دهد نور ضمیری مُقتبس

He takes this ice of the perishing body

می‌ستاند این یخ جسم فنا

And gives a kingdom beyond our imagination

می‌دهد ملکی برون از وهم ما

He takes a few drops of tears

می‌ستاند قطره‌ی چندی ز اشک

And gives Kawthar, making sugar jealous

می‌دهد کوثر که آرد قندْ رَشک

He takes a sigh full of smoke and sorrow

می‌ستاند آه پر سودا و دود

And gives each sigh a hundred profitable stations

می‌دهد هر آه را صد جاه سود

Masnavi Book 6 - Verse 899

He made it plain and handed his body over to affliction

فاش کرد، اِسپُرد تن را در بلا

O Muhammad, O enemy of repentances

کای محمد ای عدو توبه‌ها

O my body, O my vein, full of You

ای تن من وی رگ من پر ز تو

Where is there room in it for repentance?

توبه را گنجا کجا باشد درو

From now on, I will cast repentance out of my heart

توبه را زین پس ز دل بیرون کنم

How could I repent of eternal life?

از حیات خلد توبه چون کنم؟

Love is overpowering, and I am overpowered by love

عشق قهارست و من مقهور عشق

Like sugar, I became sweet from the fire of love

چون شِکَر، شیرین شدم از شور عشق

Masnavi Book 6 - Verse 910

The lovers have fallen into a swift flood

عاشقان در سیل تند افتاده‌اند

They have placed their hearts upon the decree of love

بر قضای عشق دل بنهاده‌اند

Like a millstone in its turning circle

هم‌چو سنگ آسیا اندر مدار

Day and night turning, groaning, restless

روز و شب گردان و نالان بی‌قرار

Since the heavens have no rest because of Him

چون قراری نیست گردون را ازو

O star-like heart, seek no repose

ای دل اختروار، آرامی مجو

For the turning of that straw and foam

زانک گردشهای آن خاشاک و کف

Comes from the boiling of the noble sea

باشد از غَلیانِ بحرِ با شرف

Masnavi Book 6 - Verse 943

Once more the flood carried repentance away

توبه را بار دگر سیلاب برد

The opportunity came; the watchman fell asleep

فرصت آمد، پاسبان را خواب برد

Every hung-over one became drunk and drank wine

هر خماری مست گشت و باده خَورد

Tonight we will pawn the baggage

رخت را امشب گرو خواهیم کرد

From that ruby wine that increases the soul of the soul

زان شراب لعلِ جانِ جان‌فزا

Ruby within ruby within our ruby

لعل، اندر لعل، اندر لعلِ ما

The cry of the drunk delights me

نعره‌ی مستان خوش می‌آیدم

O my soul, I need this forever

تا ابد جانا چنین می‌بایدم

If the body became a sieve from the thorn's wound

گر ز زخم خار، تن غربال شد

My soul and body became a garden of good fortune

جان و جسمم گلشن اقبال شد

My body is before the thorn-wound of that harsh one

تن به پیش زخمَ خارَ آن جهود

My soul is drunk and ruined by that Loving One

جان من مست و خراب آن وَدوُد

A scent of soul reaches toward my soul

بوی جانی سوی جانم می‌رسد

The scent of my kind Friend reaches me

بوی یار مهربانم می‌رسد

Masnavi Book 6 - Verse 955

The royal falcon suffers from those owls

بازِ سلطانست زان جغدان به رنج

That vast treasure is buried in filth

در حَدَث مدفون شدست آن زَفْتْ‌گنج

The owls oppress the falcon

جغدها بر باز اِستم می‌کنند

They pluck its innocent wings and feathers

پر و بالش بی‌گناهی می‌کنند

Its only crime is that it is a falcon, nothing else

جرم او اینست کو بازست و بس

What was Joseph's crime except beauty?

غیر خوبی جرم یوسف چیست پس؟

The owl's birth and dwelling are ruins

جغد را ویرانه باشد زاد و بود

For this reason they wound the falcon harshly

هستشان بر باز زان زخم جهود

Why do you remember that homeland?

که چرا می یاد آری زان دیار؟

Or the palace and wrist of that King?

یا ز قصر و ساعد آن شهریار؟

Do you call our dwelling, envied by the ether, a ruin

مسکن ما را که شد رشک اثیر

And give it a low name?

تو خرابه خوانی و نام حقیر؟

We will strike your head so much, O ill-natured one

بر سرت چندان زنیم ای بد صفات

That you will give up such radiance and such talk

که بگویی ترک شید و ترهات

Masnavi Book 6 - Verse 968

He is a lover; Resurrection has come to him

عاشق است، او را قیامت آمدست

So the door of repentance has been closed to him

تا در توبه برو بسته شدست

Love, and repentance, or the possibility of patience?

عاشقی و توبه یا امکان صبر؟

This is impossible, O soul, very grave

این محالی باشد ای جان بس سِطَبر

Repentance is a worm, and love is like a dragon

توبه کِرْم و، عشق هم‌چون اژدها

Repentance is an attribute of creatures; love is an attribute of God

توبه وصف خلق و، آن وصف خدا

Love is among the attributes of the Self-Sufficient God

عشق ز اوصاف خدای بی‌نیاز

Love for other than Him is only metaphor

عاشقی بر غیر او باشد مجاز

Masnavi Book 6 - Verse 977

The counterfeit coin, from whose face the gold leapt away

قلب را که زَر زِ روی او بجست

The gold returned and settled in its own mine

بازگشت آن زر، به کان خود نشست

The love of those who see is for the gold mine

عشقِ بینایان بود بر کانِ زر

Therefore each day it grows greater

لاجرم هر روز باشد بیشتر

Whoever makes a counterfeit coin partner with the mine

هر که قلبی را کند انبازِ کان

The gold returns to the placeless mine

وا رَوَد زرْ تا به کان لامکان

Lover and beloved die from restlessness

عاشق و معشوق مرده ز اضطراب

The fish remains, but the water has left that whirlpool

مانده ماهی، رفته زان گردابْ، آب

Divine love is the sun of perfection

عشقِ ربانیست، خورشید کمال

Command is its light; creatures are like shadows

امر، نورِ اوست، خلقان چون ظِلال

Masnavi Book 6 - Verse 993

The demon-ogre buys reason and faith from these foolish children

عقل و ایمان را ازین طفلان گول

In exchange for the kingdom of the world

می‌خَرَد با مُلکِ دنیا دیوِ غول

It adorns carrion so greatly

آن‌چنان زینت دهد مُردار را

That it buys two hundred rose gardens from them for it

که خَرَد زیشان دو صد گلزار را

The prophets taught them trade

انبیاشان تاجری آموختند

They lit the candle of religion before them

پیش ایشان شمع دین افروختند

The demon and sorcerer-ogre, by magic and battle

دیو و غول ساحر از سِحر و نَبَرد

Made the prophets ugly in their sight

انبیا را در نَظَرْشان زشت کرد

They sewed up their eyes with magic

دیده‌هاشان را به سِحر می‌دوختند

So that they sold such a jewel for straw

تا چنین جوهر به خَس بفروختند

Masnavi Book 6 - Verse 1000

This jewel is higher than both worlds

این گهر از هر دو عالم برترست

Come, buy it from this ignorant child, who is a donkey

هین بخر زین طفل جاهل کو خرست

Before a donkey, glass bead and jewel are one

پیش خر، خرمهره و گوهر یکیست

That little donkey doubts pearl and sea

آن اِشَک را در دُر و دریا شَکیست

It denies the sea and its jewels

منکر بحرست و گوهرهای او

How could an animal seek pearl and ornament?

کی بود حیوان، دُر و پیرایه‌جو

God has not placed in the animal's head

در سر حیوان خدا ننهاده است

That it should be bound to ruby and pearl-worship

کو بود در بندِ لعل و دُرپرست

Have you ever seen earrings on donkeys?

مر خران را هیچ دیدی گوش‌وار؟

The donkey's ear and mind are in the meadow

گوش و هوش خر بود در سبزه‌زار

Masnavi Book 6 - Verse 1062

For a long time he remained selfless and without himself

تا به دیری بی‌خود و بی‌خویش ماند

When he came back to himself, he shed tears of joy

چون به خویش آمد ز شادی اشک راند

Mustafa drew him into his embrace

مصطفی‌اش در کنار خود کشید

Who can know what gift reached him?

کس چه داند بخششی کو را رسید؟

What happens to copper struck by elixir?

چون بود مسّی که بر اکسیر زد؟

Or to a poor one who strikes a vast treasure?

مفلسی بر گنج پر توفیر زد

A withered fish fell into the sea

ماهی پژمرده در بحر اوفتاد

A lost caravan found the road of guidance

کاروان گم شده زد بر رَشاد

The words the Prophet spoke at that moment

آن خطاباتی که گفت آن دم نبی

If they struck the night, they would bring dawn out of night

گر زند بر شب، بر آید از شبی

Masnavi Book 6 - Verse 1070

The work of Truth with all parts of the world

صنع حق با جمله اجزای جهان

Is like breath and words from enchanters

چون دم و حرفست از افسون‌گران

God's attraction, with effects and Causes

جذب یزدان با اثرها و سبب

Speaks a hundred words, hidden, without letters or lips

صد سخن گوید، نهان بی‌حرف و لب

It is not that effect from destiny is not operative

نه که تاثیر از قَدَر معمول نیست

But its effect is not intelligible through Him to reason

لیک تاثیرش ازو معقول نیست

Since reason is an imitator in first principles

چون مقلد بود عقل اندر اصول

Know it as an imitator in branches too, O meddler

دان مقلد در فروعش ای فضول

If reason asks, "How can the aim be?"

گر بپرسد عقل چون باشد مرام

Say: In the way you do not know, and peace

گو چنانک تو ندانی، والسلام

Masnavi Book 6 - Verse 1080

In youth, my soul saw dreams

خوابها می‌دید جانم در شباب

That the disk of the sun greeted me

که سلامم کرد قرص آفتاب

It pulled me from the earth to heaven

از زمینم بر کشید او بر سما

Through ascent, I had become its companion

همره او گشته بودم ز ارتقا

I said: This was melancholy and impossible

گفتم این ماخولیا بود و محال

Can the impossible ever become the description of a state?

هیچ گردد مستحیلی وصف حال

When I saw you, I saw myself

چون ترا دیدم بدیدم خویش را

Blessed be that mirror of beautiful disposition

آفرین آن آینه‌ی خوش کیش را

When I saw you, my impossibility became my state

چون ترا دیدم محالم حال شد

My soul became drowned in majesty

جان من مستغرق اجلال شد

Through you, my eye became high-aspiring

گشت عالی‌همت از تو چشم من

It looks upon the meadow only as lowly

جز به خواری ننگرد اندر چمن

I sought light, and saw the Light of light

نور جُستم، خود بدیدم نورِ نور

I sought a houri, and saw the envy of houris

حور جُستم، خود بدیدم رَشکِ حور

Masnavi Book 6 - Verse 1095

O lovers, a new good fortune

ایهَا العُشاق، اقبالی جدید

Has arrived from the old, ever-new world

از جهان کهنه‌ی نوگر رسید

From that world that seeks remedy for the helpless

زان جهان، کو چاره‌ی بیچاره‌ جوست

There are hundreds of thousands of wonders in it

صد هزاران نادره دنیا دروست

A sun went under the canopy of the crescent

آفتابی رفت در کازه‌ی هلال

Asking, "Give us rest, O Bilal"

در تقاضا که ارِحنا یا بِلال

Under your breath, from fear of the enemy, you said

زیر لب می‌گفتی از بیم عدو

To blind him, go to the minaret and proclaim it

کوری او بر مناره رو بگو

A herald breathes into the ear of every sorrowful one

می‌دمد در گوش هر غمگین، بشیر

Rise, O unfortunate one; take the path of good fortune

خیز ای مُدبِر، ره اقبال گیر

O one in this prison, in this filth and lice

ای درین حبس و درین گند و شُپُش

Beware, lest anyone hear; you have escaped, be silent

هین که تا کس نشنود، رستی، خمش

Masnavi Book 6 - Verse 1102

How can you be silent now, my friend?

چون کنی خامش کنون ای یار من؟

From the root of every hair a drummer has arisen

کز بن هر مو بر آمد طبل‌زن

The jealous enemy has become so deaf

آن‌چنان کر شد عدوِّ رشک‌خو

That he says: Where is the sound of all these drums?

گوید این چندین دهل را بانگ کو؟

It strikes basil gently because it is fresh

می‌زند بر روش ریحان که طریست

From blindness, he says: What is this injury?

او ز کوری گوید این آسیب چیست؟

A houri embraces him and pulls his hand

می‌شکُنجد حور دستش می‌کشد

The blind one is bewildered: Why is she hurting me?

کور حیران کز چه دردم می‌کند؟

What is this tugging on my hand and body?

این کشاکش چیست بر دست و تنم؟

I am asleep; leave me so I may sleep

خفته‌ام بگذار تا خوابی کنم

The one you seek in your sleep is He

آنک در خوابش همی‌جویی وِیَست

Open your eyes; that moon is of blessed feet

چشم بگشا، کان مه نیکو پِیَست

Masnavi Book 6 - Verse 1120

It keeps moving backward toward the bottom

سخت پس پس می‌رود او سوی بن

He said: Turn its tail toward the house

گفت: دُمَّش را به سوی خانه کن

The tail of this beast of your Nafs is appetite

دُمِّ این اُستورِ نَفْسَت شهوتست

For this reason that self-worshipper moves backward

زین سبب پس پس رَوَد آن خودپرست

O Transformer, turn its appetite, which is its tail

شهوتِ او را که دُم آمد ز بن

Into appetite for the next world

ای مُبَّدِل، شهوت عُقْبیش کن

When you bind its appetite away from bread

چون ببندی شهوتش را از رَغیف

That appetite raises its head from noble reason

سر کند آن شهوت از عقل شریف

When you turn its tail in that direction

چونک کردی دُمِّ او را آن طرف

If it moves backward, it moves toward shelter

گَر رَوَد پس پس، رود تا مُکتَنَف

Masnavi Book 6 - Verse 1179

He came out of sleep from His scent

اندر آمد او ز خواب از بوی او

He said: A dung-place, with such a scent within?

گفت سرگین‌دان، درون زین گونه بو! ؟

From between the feet of the beasts he saw

از میانِ پای اُسْتوران بدید

The pure hem of the unseen Messenger

دامنِ پاکِ رسول بی‌ندید

Then the Prophet placed his face upon his face

پس پیمبر روی بر رویش نهاد

He kissed his head, eyes, and face

بر سر و بر چشم و رویش بوسه داد

He said: O Lord, what a hidden jewel

گفت یا ربّا! چه پنهان گوهری

O stranger of the Throne, how are you? Are you well?

ای غریب عرش، چونی؟ خوشتری؟

He said: What can be the state of that one awakened in ecstasy

گفت چون باشد خود آن شوریده خواب

Into whose mouth the sun enters?

که در آید در دهانش آفتاب؟

What is the state of that thirsty one who eats clay

چون بود آن تشنه‌ای کو گِل چَرَد

When water places itself upon his head and gladly carries him?

آب بر سر بنهدش خوش می‌برد؟

Masnavi Book 6 - Verse 1196

Whether I am filthy or clean, O kings

گر پلیدم ور نظیفم ای شهان

If I do not read this, what should I read in the world?

این نخوانم، پس چه خوانم در جهان؟

Do you tell me: For the sake of reward

تو مرا گویی که از بهر ثواب

Do not enter the pool of water without bathing?

غسل ناکرده مرو در حوض آب؟

Outside the pool there is nothing but dust

از برون حوض غیر خاک نیست

Whoever does not enter the pool is not clean

هر که او در حوض ناید پاک نیست

If waters did not have this generosity

گر نباشد آبها را این کرم

Who would accept filth moment by moment?

کو پذیرد مر خبث را دم به دم

Woe to the longing one and to his hope

وای بر مشتاق و بر اومید او

Alas for his everlasting regret upon regret

حسرتا بر حسرت جاوید او

Water has a hundred generosities, a hundred dignities

آب دارد صد کرم صد احتشام

For it accepts the filthy, and that is enough

که پلیدان را پذیرد والسلام

Masnavi Book 6 - Verse 1208

The crescent and the full moon have unity

آن هلال و بدر دارند اتحاد

They are far from duality, defect, and corruption

از دوی دورند و از نقص و فساد

That crescent is inwardly free of defect

آن هلال از نقص در باطن بَریست

That outward defect brings gradualness

آن به ظاهر نقص، تدریجْ آوریست

Night by night it teaches the lesson of gradualness

درس گوید شب به شب تدریج را

In patience, it grants relief

در تانی بر دهد تفریج را

In patience it says: O raw, hasty one

در تانی گوید ای عجّول خام

Step by step one can climb to the roof

پایه‌پایه بر توان رفتن به بام

Why is the child's creation in nine months?

خلقت طفل از چه اندر نُه مَهْ‌است؟

Because gradualness is the mark of that King

زانک تدریج از شعار آن شه‌است

Masnavi Book 6 - Verse 1222

There was a huge old woman of ninety years

بود کمپیری نودساله کلان

Her face wrinkled, her color saffron-yellow

پر تشنج روی و رنگش زعفران

Her love of husband, appetite, and greed were complete

عشق شوی و شهوت و حرصش تمام

Love of prey, while the trap was torn to pieces

عشقِ صید و پاره‌پاره گشته دام

Their love and greed for lust and gold

عشقشان و حرصشان در فرج و زر

Moment by moment, see it multiply like dogs

دم به دم چون نسل سگ بین بیشتر

Such a life, which is capital for hell

این چنین عمری که مایه‌ی دوزخ است

Is a slaughterhouse for the butchers of wrath

مر قصابان غضب را مسلخ است

When they say to her, "May your life be long"

چون بگویندش که عمر تو دراز

Her heart becomes pleased and her mouth opens in laughter

می‌شود دلخوش دهانْش از خنده باز

She thinks such a curse is a prayer

این چنین نفرین دعا پندارد او

She does not open her eyes or raise her head

چشم نگشاید، سری بر نارد او

Masnavi Book 6 - Verse 1258

Since there is no way to live here

چون درینجا نیست وجه زیستن

One must mourn over such a house

بر چنین خانه بباید ریستن

Since you are not a falcon that takes prey

چون نه‌ای بازی که گیری تو شکار

Trained to hunt for the King's hand

دست آموز شکار شهریار

You are not a peacock with a hundred patterns

نیستی طاوسِ با صد نقشْ بند

To brighten eyes with your design

که به نقشت چشمها روشن کنند

Nor are you a parrot, so that when they give you sugar

هم نه‌ای طوطی که چون قندت دهند

They turn their ears to your sweet speech

گوش سوی گفت شیرینت نهند

Nor are you a nightingale that, lover-like and lamenting

هم نه‌ای بلبل که عاشق‌وار زار

Sings sweetly in garden or tulip-field

خوش بنالی در چمن یا لاله‌زار

Nor are you a hoopoe that carries messages

هم نه‌ای هدهد که پیکیها کنی

Nor like a stork that makes its homeland above

نه چو لک‌لک که وطن بالا کنی

What work are you in? Why should they buy you?

در چه کاری تو؟ و بهر چت خرند؟

What bird are you, and with what are you eaten?

تو چه مرغی؟ و ترا با چه خورند؟

Masnavi Book 6 - Verse 1281

How long will you steal tithes from the knowledge of the Book

چند دزدی عَشْر از علم کتاب

So that your face becomes colored like an apple?

تا شود روُیت مُلَّون هم‌چو سیب

How long will you steal the words of the men of God

چند دزدی حرف مردان خدا

To sell them and receive praise?

تا فروشی و ستانی مرحبا

Painted-on color has not made you rosy

رنگِ بر بسته ترا گلگون نکرد

A tied-on branch has not given you the art of the palm-stem

شاخِ بر بسته فَنِ عُرجُون نکرد

At last, when the veil of death reaches you

عاقبت چون چادر مرگت رسد

These tithes will fall away from your face

از رُخَت این عشرها اندر فتد

When the departure cry of "Rise, rise" comes

چونک آید خیزخیزان رحیل

The arts of saying and disputing disappear

گم شود زان پس فنون قال و قیل

The world of silence comes before you

عالم خاموشی آید پیش، بیست

Woe to the one who has no inward intimacy there

وای آنکِ در درون اُنسیش نیست

Polish your breast for a day or two

صیقلی کن یک دو روزی سینه را

Make your own book from that mirror

دفتر خود ساز آن آیینه را

Masnavi Book 6 - Verse 1298

Do you not know where the drunkenness of the heart is?

مستی دل را نمی‌دانی که کو؟

Seek its description from the intoxicated narcissus

وصف او از نرگس مخمور جو

Since you are far from the Essence of Truth

چون ز ذات حق بعیدی، وصف ذات

Recognize the description of the Essence from the Messenger and miracles

باز دانی از رسول و معجزات

Hidden miracles and wonders

معجزاتی و کراماتی خفی

Strike the heart from the purified Pirs

بر زند بر دل ز پیران صفی

Within them, a hundred Resurrections are present in cash

که درونشان صد قیامت نقد هست

The least of them is that the neighbor becomes drunk

کمترین آنک شود همسایه مست

A miracle that affected solid matter

معجزه کان بر جمادی زد اثر

Like the staff with the sea, or the splitting of the moon

یا عصا با بحر یا شق‌القمر

If it strikes your soul directly

گر ترا بر جان زند بی‌واسطه

A hidden bond becomes joined

متصل گردد به پنهان رابطه

Those effects on solid things are borrowed

بر جمادات آن اثرها عاریه‌ست

For the sake of the beautiful hidden spirit

از پی روح خوش متواریه‌ست

Masnavi Book 6 - Verse 1341

The one who told you this is medicine laughed at you

بر تو خندید آنکه گفتت این دَواست

He is the one who guided Adam to the wheat

اوست کآدم را به گندم رهنماست

Adam was a mountain; even if it became full of snakes

کوه بود آدم اگر پر مار شد

It was a mine of antidote and became harmless

کانِ تریاقست و بی‌اِضرار شد

You, who do not possess a speck of antidote

تو که تریاقی نداری ذره‌ای

Why are you proud of your own escape?

از خلاص خود چرایی غره‌ای؟

Where is your Abrahamic Trust in God?

آن توکل کو خلیلانه تُرا؟

And where is a miracle like that of Moses for you?

وآن کرامت چون کلیمت از کجا؟

Until your sword does not cut Ishmael

تا نَبُرَّد تیغت اسماعیل را

Until you make a royal road through the depth of the Nile

تا کنی شه‌راه قعر نیل را

If a blessed one fell from the minaret

گر سعیدی از مناره اوفتید

Wind entered his garment and he was saved

بادش اندر جامه افتاد و رهید

Since you do not have certainty of that fortune, O Hasan

چون یقینت نیست آن بخت، ای حسن

Why have you given yourself to the wind?

تو چرا بر باد دادی خویشتن؟

Masnavi Book 6 - Verse 1360

Blessed are two generous eyes that see the end

حَبَّذا دو چشم پایانْ بینِ راد

And keep the body from corruption

که نگه دارند تن را از فساد

It was through Ahmad's end-seeing vision

آن ز پایان‌ْدیدِ احمد بود کو

That he saw hell here, hair by hair

دید دوزخ را همین‌جا مو به مو

He saw the Throne, the Footstool, and the gardens

دید عرش و کرسی و جنات را

Until he tore apart the veil of Ghaflah

تا درید او پرده‌ی غَفْلات را

If you desire safety from harm

گر همی‌خواهی سلامت از ضرر

Close your eye from the beginning and look to the end

چشم ز اول بند و پایان را نگر

So you may see all nonexistences as Being

تا عدمها را ببینی جمله هست

And see sensible beings as low

هستها را بنگری محسوس، پست

Masnavi Book 6 - Verse 1369

It was said: Every craftsman who grows

گفته شد که هر صِناعت‌گر که رُست

Does not seek a place already made for his craft

در صِناعت، جایگاه نیست جُست

The builder seeks an unbuilt place

جُست بَنّا موضعی ناساخته

Ruined, with roofs fallen down

گشته ویران، سقفها انداخته

At the time of hunting, their attack was into nonexistence

وقت صید اندر عدم بُد حمله‌شان

Yet afterward all flee from nonexistence

از عدم آنگه گریزان جمله‌شان!

Since your hope is "no," why avoid it?

چون امیدت "لا" ست، زو پرهیز چیست؟

Why quarrel with the companion of your desire?

با انیس طَمْع خود، استیز چیست؟

Since the companion of your desire is that nothingness

چون انیس طَمْعِ تو آن نیستیست

Why this avoidance of fana and nothingness?

از فنا و نیست، این پرهیز چیست؟

For all you have, you have torn your heart away

زانک داری، جمله دل برکنده‌یی

You have cast the hook of your heart into the sea of "no"

شَسْتِ دل در بَحرِ لا افکنده‌ای

Then why flee from this sea of desire

پس گریز از چیست زین بحرِ مراد؟

Which gave your hook hundreds of thousands of catches?

که به شستت صد هزاران صید داد

Masnavi Book 6 - Verse 1378

Why did you name the leaf "death"?

از چه نام برگ را کردی تو مرگ

See the sorcery that showed you the leaf as death

جادوی بین که نمودت مرگ برگ

The magic of its craft closed both your eyes

هر دو چشمت بست سحر صنعتش

Until your soul desired the well

تا که جان را در چَهْ آمد رغبتش

In its imagination, by God's hidden craft

در خیال او ز مکر کردگار

The whole plain above the well became poison and snakes

جمله صحرا فوق چَهْ زهرست و مار

Therefore it made the well a refuge

لاجرم چَهْ را پناهی ساختست

Until death cast it into the well

تا که مرگ او را به چاه انداختست

Masnavi Book 6 - Verse 1400

Poverty is your Mahmud, O one without abundance

فقر، آن محمود تُست ای بی‌سَعَت

Your nature continually frightens you away from it

طبع ازو دایم همی ترساندت

If you knew the mercy of this generous Mahmud

گر بدانی رحمِ این محمودِ راد

You would gladly say: May the end be praised

خوش بگویی عاقبت محمود باد

Poverty is your Mahmud, O fearful heart

فقر آن محمود تست ای بیمْ‌دل

Listen less to this misleading mother-nature

کم شنو زین مادر طَبْع مُضِل

When you become certain that poverty is the prey

چون شکار فقر کردی تو یقین

Like a child you will weep on the Day of Judgment

هم‌چوکودک اشک باری یوم دین

Although, in nurture, the body is a mother

گرچه اندر پرورش تن مادرست

It is more your enemy than a hundred enemies

لیک از صد دشمنت دشمن‌ترست

When the body becomes sick, it seeks medicine for you

تن چو شد بیمار داروجوت کرد

But when it becomes strong, it becomes your tyrant

ور قوی شد مر ترا طاغوت کرد

Masnavi Book 6 - Verse 1407

A bad companion is good for patience

یار بد نیکوست بهر صبر را

For practicing patience opens the breast

که گشاید صبر کردن صدر را

The moon's patience with night keeps it illumined

صبر مه با شب منور داردش

The rose's patience with thorns keeps it fragrant

صبر گل با خار اَذفَر دارَدَش

The patience of all prophets with deniers

صبر جمله‌ی انبیا با منکِران

Made them special to Truth and companions of fortune

کردشان خاص حق و صاحب‌قران

If you had practiced patience with the faithful intimate

صبر اگر کردی و اِلفِ با وفا

You would not have taken this slap from separation from Him

از فِراقِ او نخوردی این قَفا

Then you would not have remained alone like this

لاجرم تنها نماندی هم‌چنان

Like a fire left on the road by the caravan

که آتشی مانده به راه از کاروان

Masnavi Book 6 - Verse 1438

O Giver of reasons, come to our aid

ای دهنده‌ی عقلها، فریاد رس

Until You will it, no one wills

تا نخواهی تو، نخواهد هیچ کس

Seeking is from You, and so is that Beauty

هم طلب از تست و هم آن نیکوی

Who are we? You are first; You are last

ما کییم؟ اول توی آخر توی

You speak, You listen, You be

هم بگو تو هم تو بشنو هم تو باش

We are all nothing, with all this carving

ما همه لاشیم با چندین تراش

From this attribution, increase longing in prostration

زین حواله رغبت افزا در سجود

Do not send the laziness and dullness of compulsion

کاهلیِّ جبر مَفْرِست و خُمود

Compulsion is the wing and feather of the perfected

جبر باشد پَرُّ و بال کاملان

Compulsion is also the prison and chain of the lazy

جبر هم، زندان و بندِ کاهلان

Wings carry falcons toward the Sultan

بال، بازان را سوی سلطان برد

Wings carry crows toward the graveyard

بال، زاغان را به گورستان برد

Masnavi Book 6 - Verse 1445

Return now to the explanation of nonexistence

باز گرد اکنون تو در شرحِ عدم

For it is like antidote, though you think it poison

که چو پازهرست و، پنداریش سم

Like the Hindu child, come, O fellow-servant

هم‌چو هندوبچه هین ای خواجه‌تاش

Do not fear the Mahmud of nonexistence

رو ز محمودِ عدم ترسان مباش

Fear the existence in which you now are

از وجودی ترس که اکنون در وَیی

That imagination of yours is nothing, and you are nothing

آن خیالت لاشی و، تو لا شیی

Nothing has fallen in love with nothing

لاشیی بر لاشیی عاشق شدست

Nothingness has robbed another nothingness of the road

هیچ نی مر هیچ نی را ره زدست

When these imaginations leave the middle

چون برون شد این خیالات از میان

Your unintelligible Truth becomes manifest to you

گشت نامعقولِ تو بر تو عیان

Masnavi Book 6 - Verse 1461

Come, see that vision is what is useful from you

هین ببین کز تو نظر آید به کار

The rest of you is fat and flesh, warp and weft

باقیَت، شحمیّ و لحمی، پود و تار

Your fat added no brightness to candles

شحم تو در شمعها نفزود تاب

Your flesh did not become kebab for the drunk

لحم تو مخمور را نامد کباب

Melt this whole body into sight

در گداز این جمله تن را در بصر

Go into vision, into vision, into vision

در نظر رو در نظر رو در نظر

One vision sees two yards of road

یک نظر دو گز همی‌بیند ز راه

Another vision sees the two worlds and the King's Face

یک نظر دو کون دید و روی شاه

Between these two is a countless difference

در میان این دو، فرقی بی‌شمار

Seek collyrium; God knows best the secrets

سرمه جو، وَالله اَعلَم بالسِّرار

Masnavi Book 6 - Verse 1469

When you have heard the explanation of the sea of nothingness

چون شنیدی شرح بحر نیستی

Strive constantly to stand upon this sea

کوش دایم تا برین بحر ایستی

For the Origin of the workshop is that nothingness

چونک اصل کارگاه آن نیستیست

Which is empty, without mark, and void

که خلا و بی‌نشانست و تهیست

Therefore the Master of masters, the Eternal Refuge

لاجرم استاد استادان صمد

His workshop is nothingness and "no"

کارگاهش نیستی و لا بود

Wherever this nothingness is greater

هر کجا این نیستی افزون‌ترست

The work of Truth and His workshop are there

کار حق و کارگاهش آن سَرست

Since nothingness is the highest level of Being

نیستی چون هست بالایین طبق

The dervishes have outstripped all

بر همه بردند درویشان سبق

Especially the dervish who became without body and wealth

خاصه درویشی که شد بی جسم و مال

The work of poverty concerns the body, not begging

کار فقر جسم دارد، نه سوال

So now do not complain of pain

پس ز درد اکنون شکایت بر مدار

For it is a swift horse toward nothingness

کوست سوی نیست اسپی راهوار

Masnavi Book 6 - Verse 1475

We have said this much; think about the rest

این قدر گفتیم باقی فکر کن

If thought is frozen, go and practice Remembrance

فکر اگر جامد بود رو ذکر کن

Remembrance brings thought into motion

ذکر آرد فکر را در اهتزاز

Make Remembrance the sun of this frozen one

ذکر را خورشیدِ این افسرده ساز

Masnavi Book 6 - Verse 1477

The Origin itself is attraction, but O fellow-servant

اصل خود جذبه است، لیک ای خواجه‌تاش

Work; do not suspend yourself upon that attraction

کار کن، موقوف آن جذبه مباش

For leaving work is a kind of coquettishness

زانک تَرک کار چون نازی بود

How could coquettishness suit one who risks the soul?

ناز کی در خورد جانبازی بود

Think neither of acceptance nor rejection, O servant

نه قبول اندیش نه رد ای غلام

Always look to command and prohibition

امر را و نهی را می‌بین مدام

The bird of attraction suddenly flies from its nest

مرغِ جذبه، ناگهان پَرَّد ز عُش

When you have seen the morning, then extinguish the candle

چون بدیدی صبح، شمع آنگه بکُش

When eyes become penetrating, it is His light

چشمها چون شد گذاره، نور اوست

It sees the kernels within the very skin

مغزها می‌بیند او در عین پوست

It sees the sun of Baqa within the atom

بیند اندر ذره خورشید بقا

It sees the whole sea within the drop

بیند اندر قطره، کل بحر را

Masnavi Book 6 - Verse 1515

Whoever strikes for himself is liable

آنک بهر خود، زند او ضامنست

Whoever strikes for Truth is secure

وآنک بهر حق زند، او آمنست

So cut off the head of selfhood, O Zulfiqar

پس خودی را سر بِبُر ای ذوالفقار

Become selfless, fana, dervish-like

بی‌خودی شو، فانیی، درویش‌وار

When you become selfless, whatever you do

چون شدی بی‌خود هر آنچ تو کنی

"You did not throw when you threw" - you are secure

ما رمیت اذ رمیتی آمنی

That liability belongs to Truth, not to the trusted one

آن ضِمان بر حق بود نه بر امین

Its detail is clear in jurisprudence

هست تفصیلش به فقه اندر مبین

Masnavi Book 6 - Verse 1525

Every shop has a different merchandise

هر دکانی راست سودایی دگر

The Masnavi is the shop of poverty, my son

مثنوی دکان فقرست ای پسر

Our Masnavi is the shop of Unity

مثنوی ما دکان وحدتست

Whatever you see other than the One is an idol

غیر واحد هرچه بینی آن بُتَست

Know idol-praise as a trap for the common people

بُت ستودن، بهرِ دامِ عامه را

Just as in the tale of the exalted cranes

هم‌چنان دان کِالْغَرانیقُ الْعُلی

Masnavi Book 6 - Verse 1537

Those people who, through poverty, are headless

آن گروهی کِز فقیری بی‌سرند

Are in a hundred ways more fana than the dead

صد جهت زان مردگان فانی‌تراند

The dead are fana from harm in one direction

مرده از یک روست فانی در گزند

The Sufis have become fana from a hundred directions

صوفیان از صد جهت فانی شدند

Although Truth has killed this people many times

گرچه کُشت این قوم را حق بارها

For their blood-price He poured out storehouses

ریخت بهر خونبها، انبارها

Each one is like George in the hidden mystery

هم‌چو جرجیس‌اند هر یک در سِرار

Killed and brought alive sixty times

کُشته گشته، زنده گشته، شصت بار

Killed by the taste of the just spear

کُشته از ذوقِ سِنانِ دادگر

He burns, saying: Strike another wound

می‌بسوزد، که بزن زخمی دگر

By God, because the existence of the soul is full of love

والله از عشقِ وجودِ جانْ پُرَست

The killed one is even more in love with a second killing

کُشته بر قتل دوم عاشق‌ترست

Masnavi Book 6 - Verse 1551

Truth killed him and breathed into his leg

حق بکشت او را و در پاچه‌ش دمید

Quickly, butcher-like, He stripped off his skin

زود قصابانه پوست از وی کشید

The breath in him remained until the return

نفخ در وی باقی آمد تا مَآب

The breath of Truth was not like that butcher's breath

نفخ حق نبود چو نفخه‌ی آن قصاب

This life was cut off from him and became harmful

این حیات از وی برید و شد مُضِر

But that life from the breath of Truth became lasting

وان حیات از نفخ حق شد مُستَمِر

This breath is not that breath, so that it can be explained

این دم آن دم نیست کآید آن به شرح

Come up from the bottom of this well to the palace above

هین بر آ زین قعرِ چَهْ بالای صَرح

Masnavi Book 6 - Verse 1572

One of your judgments in decree was this

این یکی حُکمَت چنین بُد در قضا

That it brought a slap to the back of your neck

که ترا آورد سیلی بر قفا

Woe to your other judgments

وای بر احکام دیگرهای تو

What will they bring upon your head and feet?

تا چه آرد بر سر و بر پای تو

You show mercy to an oppressor out of generosity

ظالمی را رحم آری از کرم

So that he may have three dirhams for expenses

که برای نفقه بادت سه درم

Cut off the hand of the oppressor; what place is there

دستِ ظالم را بِبُر چه جای آن

For placing judgment and reins in his hand?

که بِدست او نِهی حکم و عنان

Masnavi Book 6 - Verse 1577

The judge said: Consent is required of us

گفت قاضی واجب آیدْمان رضا

For every slap and every hurt that decree plants

هر قفا و هر جفا کارد قضا

Inwardly, I am happy with the judgment above

خوشْ‌دلم در باطن از حکم زُبُر

Though my face became sour, for Truth is bitter

گرچه شد رویم تُرُش ِکالحَق مُر

This heart of mine is a garden, and my eye is like a cloud

این دلم باغست و چشمم ابرْوَش

The cloud weeps; the garden laughs, glad and joyful

ابر گِریَد، باغ خندد شاد و خوش

In a year of drought, from the harsh laughing sun

سالِ قحط از آفتاب خیره‌خند

Gardens reach death and soul-struggle

باغها در مرگ و جان کندن رسند

Laughter is hidden within tears

خنده‌ها در گریه‌ها آمد کتیم

Seek treasure in ruins, O sound-hearted one

گنج در ویرانه‌ها جو ای سلیم

Taste is in sorrows; they have lost the track

ذوق در غمهاست پی گم کرده‌اند

They have taken the Water of Life into darkness

آب حیوان را به ظلمت برده‌اند

The horseshoe is reversed on the road to the inn

بازگونه نعل در ره تا رباط

Open four eyes in caution

چشمها را چار کن در احتیاط

Masnavi Book 6 - Verse 1589

Open four eyes in taking lesson

چشمها را چار کن در اعتبار

Make the two eyes of the Friend companions to your own eyes

یار کن با چشم خود دو چشم یار

Read "their affair is consultation" in the scriptures

اَمْرُهُمْ شوری بخوان اندر صُحُف

Be with the Friend, and from coyness do not say "uff"

یار را باش و مگوش از ناز اُف

The Friend is the back and shelter of the road

یار باشد راه را پشت و پناه

When you look well, the Friend is the road

چونک نیکو بنگری یارست راه

When you reach the friends, sit silently

چونک در یاران رسی خامش نشین

In that circle, do not make yourself the jewel of the ring

اندر آن حلقه مکن خود را نگین

Look carefully at the Friday prayer

در نماز جمعه بنگر خوش به هوش

All are gathered, one-thoughted and silent

جمله جَمعند و یک‌اندیشه و خموش

Draw your belongings toward silence

رختها را سوی خاموشی کشان

When you seek a sign, do not make yourself the sign

چون نشان جویی، مکن خود را نشان

Masnavi Book 6 - Verse 1595

The Prophet said: In the sea of sorrows

گفت پیغامبر که در بحر هُموم

Know the companions as stars for guidance

در دلالت دان، تو یاران را نجوم

Put your eye on the stars and seek the road

چشم در استارگان نِهْ، ره بجو

Speech confuses vision; do not speak

نطق، تشویش نظر باشد مگو

If you speak two truthful words, O so-and-so

گر دو حرف صدق گویی ای فلان

Dark speech follows and flows after them

گفتِ تیره در تبع گردد روان

The one protected on the road of God's revelation

آنک معصوم ره وحی خداست

Since all is pure, it is proper for him to open speech

چون همه صافست بگشاید رواست

For the Messenger does not speak from desire

زانک ما یَنطِق رسولٌ بِالهَوی

How could desire arise from one protected by God?

کی هوا زاید ز معصوم خدا

Make yourself expressive through state

خویشتن را ساز منطیقی ز حال

So you do not become, like me, mocked by speech

تا نگردی هم‌چو من سخره‌ی مقال

Masnavi Book 6 - Verse 1638

For every wound that comes to you from heaven

مر ترا هر زخم که آید ز آسمان

Wait for a robe of honor after it

منتظر می‌باش خلعت بعد آن

He is not the sort of King who slaps you

کو نه آن شاهست کِت سیلی زند

And then does not grant crown and secure throne

پس نبخشد تاج و تخت مُستَنَد

The whole world is worth the wing of a mosquito

جمله دنیا را پَرِ پَشِّه بها

As a bribe for one slap, endless reward

سیلیی را رشوت بی‌منتها

Pull your neck quickly from this golden collar of the world

گردنت زین طوق زرین جهان

Into the thief, and receive a slap from Truth

چُستْ در دزد و، ز حق سیلی سِتان

Masnavi Book 6 - Verse 1643

But be present within yourself, O young man

لیک حاضر باش در خود ای فتی

So that He may find you at home

تا به خانه او بیابد مر ترا

Otherwise He takes the robe of honor back

ورنه خلعت را برد او باز پس

Saying: I found no one in his house

که نیابیدم به خانه‌ش هیچ کس

Masnavi Book 6 - Verse 1709

O you who have become a tale and vanished from existence

ای فسانه گشته و محو از وجود

How many tales will you keep testing?

چند افسانه بخواهی آزمود؟

No tale is more laughable than you

خندمین‌تر از تو هیچ افسانه نیست

Standing at the lip of your own ruined grave

بر لب گور خراب خویش ایست

O one sunk into the grave of ignorance and doubt

ای فرو رفته به گور جهل و شک

How long will you seek the jokes and tricks of the sky?

چند جویی لاغ و دستان فلک؟

How long will you drink the world's seduction

تا به کی نوشی تو عشوه‌ی این جهان؟

Until neither your reason remains ordered nor your soul?

که نه عقلت ماند بر قانون نه جان

The joking of this sky has made and killed companions

لاغ این چرخ ندیم کِرد و مُرد

It has carried away the honor of hundreds of thousands like you

آب روی صد هزاران چون تو برد

Masnavi Book 6 - Verse 1714

This common tailor tears and sews

می‌درد می‌دوزد این درزیِّ عام

The garments of hundred-year-old raw children

جامه‌ی صدسالگانِ طفلِ خام

If its joke gave gardens justice

لاغ او گر باغها را داد داد

When winter came, it scattered what it gave to the wind

چون دی آمد داده را بر باد داد

Old children sit before it for begging

پیره‌طفلان شِسته پیشش بهر کَد

So it may joke by their fortune and misfortune

تا به سعد و نحس او لاغی کند

Masnavi Book 6 - Verse 1720

The tailor of delusion has cut the atlas of your life

اطلس عمرت به مِقراضِ شُهور

Piece by piece with the scissors of months

برد پاره‌پاره خیاط غُرور

You desire that the star forever

تو تمنا می‌بری که اختر مدام

Would joke with you and remain fortunate always

لاغ کردی، سعد بودی بر دوام

You become very angry at its harsh aspects

سخت می‌تولی ز تربیعات او

And at its seduction, hatred, and harms

وز دلال و کینه و آفات او

Your star says: If I increase

اخترت گوید که گر افزون کنم

The joke, I will make you wholly cheated

لاغ را، پس کلّی ات مغبون کنم

Do not look at the counterfeiting of these stars

تو مَبین قَلّابیِ این اختران

See your own love striking upon counterfeit coin, O humiliated ones

عشق خود بر قلبْ‌زَن بین ای مُهان

Masnavi Book 6 - Verse 1733

Do not look at these events of time

تو مبین این واقعات روزگار

That turn bitter here from the heavens

کز فلک می‌گردد اینجا ناگوار

Do not look at the gathering of provision and livelihood

تو مبین تَحشیر روزی و معاش

Do not look at this famine, fear, and trembling

تو مبین این قحط و خوف و ارتعاش

Look: despite all its bitternesses

بین که با این جمله تلخیهای او

You are dead for it and careless of Him

مرده‌ی اویید و ناپروای او

Know the bitter trial as mercy

رحمتی دان امتحان تلخ را

Know the kingdom of Merv and Balkh as vengeance

نقمتی دان ملک مرو و بلخ را

That Abraham did not flee from destruction and remained

آن براهیم از تلف نگریخت و ماند

This Abraham fled from honor and drove away

این براهیم از شرف بگریخت و راند

That one did not burn, and this one burns - how strange

آن نسوزد وین بسوزد ای عجب

The horseshoe is reversed on the path of seeking

نعل معکوس است در راه طلب

Masnavi Book 6 - Verse 1756

The cruelty of time, and every suffering that exists

جور دوران و، هر آن رنجی که هست

Is easier than distance from Truth and Ghaflah

سهل‌تر از بُعد حق و غفلتست

For these pass away, but that does not pass

زآنک اینها بگذرند آن نگذرد

Good fortune belongs to the one who carries an aware soul

دولت آن دارد که جان آگَه بَرَد

Masnavi Book 6 - Verse 1767

So too, O master who criticizes

هم‌چنان ای خواجه‌ی تشنیع زن

Because of affliction, poverty, suffering, and trials

از بلا و فقر و از رنج و مَحَن

No doubt, leaving desire gives bitterness

لا شک این تَرکِ هوا تلخی‌دِهَست

But it is better than the bitterness of distance from Truth

لیک از تلخیِ بُعدِ حق بِهَست

If Striving and fasting are hard and rough

گر جهاد و صوم سختست و خشن

Still this is better than distance from the Tester

لیک این بهتر ز بُعد ممتحن

What suffering remains for a moment when the Giver of gifts

رنج کی ماند دمی که ذوالمنن

Says to you: How are you, My suffering one?

گویدت: چونی تو ای رنجور من

Masnavi Book 6 - Verse 1771

What suffering remains when the Giver of gifts

رنج کی ماند دمی که ذوالمنن

Says to you: How are you, My suffering one?

گویدت: چونی تو ای رنجور من؟

And if He does not say it, because you lack that understanding and art

ور نگوید، کِت نه آن فهم و فن است

Still your taste is His asking after you

لیک آن ذوقِ تو پرسش کردنست

Those beautiful ones who are physicians of the heart

آن ملیحان که طبیبان دل‌اند

Are inclined to ask after the suffering

سوی رنجوران به پرسش مایل‌اند

And if they avoid shame and public name

ور حذر از ننگ و از نامی کنند

They devise a remedy and send a message

چاره‌ای سازند و پیغامی کنند

Masnavi Book 6 - Verse 1784

You remain the same color in which you were first born

تو بر آن رنگی که اول زاده‌ای

You have not placed one step beyond it

یک قدم زان پیش‌تر ننهاده‌ای

You are still sour buttermilk in a mine

هم‌چنان دوغی ترش در معدنی

You have not become purified butter from it

خود نگردی زو مُخَلَّص روغنی

You are still dough, though your clay has fermented

هم خمیری، خَمَّرَ طینه دری

Even if you have spent a lifetime in a fiery oven

گرچه عمری در تنورِ آذری

You are like grass with your foot in mud on a mound

چون حشیشی، پا به گِل بر پشته‌ای

Though the wind of desire has made your head wander

گرچه از بادِ هوس سرگشته‌ای

Like the people of Moses in the heat of wandering

هم‌چو قوم موسی اندر حَرِّ تیه

You have remained in place for forty years, O fool

مانده‌ای بر جای، چل سال ای سفیه

You will not pass beyond this distance of three hundred years

نگذری زین بُعدِ سیصد ساله تو

As long as you hold love for that calf

تا که داری عشقِ آن گوساله تو

Masnavi Book 6 - Verse 1792

Other than this calf from which you have gained

غیر این عِجْلی کزو یابیده‌ای

You have seen endless kindness and blessing

بی‌نهایت لطف و نعمت دیده‌ای

Because you are cow-natured, all those great beauties

گاوْ طبعی، زان نکوییهای زفت

Left your heart in love with this calf

از دلت، در عشق این گوساله رفت

Masnavi Book 6 - Verse 1810

So too the parts of those drunk with Union

هم‌چنین اجزای مستانِ وِصال

Carry images of state and speech

حامل از تِمثالهای حالِ و قال

Their mouths remain open in the beauty of the state

در جمالِ حال وا مانده دهان

Their eyes absent from the Form of the world

چشم، غایب گشته از نقش جهان

Those births are not from these four elements

آن موالید از زهِ این چار نیست

Therefore they are not objects of these eyes

لاجرم منظورِ این اَبصار نیست

Those births are born of manifestation

آن موالید از تجلی زاده‌اند

Therefore they are hidden behind the simple veil

لاجرم مستورِ پرده‌ی ساده‌اند

Masnavi Book 6 - Verse 1824

When grief overtakes you, if you are alert

چون فرو گیرد غمت، گر چُستیی

You would escape from that despairing breath

زان دَمِ نومید کن وا جُستیی

You would say to it: O grief that denies the state

گفتی اش: ای غُصه‌ی مُنکِر به حال

The regular gifts from that perfection

راتبه‌ی اِنعامها را زان کمال

If every breath is not spring and joy for you

گر به هر دَم نَت بهار و خُرَّمیست

Why is your body a storehouse like rose-essence?

هم‌چو چاشِ گُل تَنَت انبار چیست؟

The body is rose-essence, and your thought is like rosewater

چاشِ گُل تن، فکر تو هم‌چون گلاب

Rosewater denied the rose - how astonishing

مُنکِر گُل شد گلاب، اینَت عُجاب

Masnavi Book 6 - Verse 1828

With monkey-natured ingrates, even straw is withheld

از کپی‌خویانِ کفران، کَهْ دریغ

Upon prophet-natured ones, love and cloud are scattered

بر نبی‌خویان، نثارِ مِهر و میغ

That obstinate unbelief is the law of the monkey

آن لجاج کفر قانون کَپیست

And gratitude and thankfulness are the bright path of the Prophet

وآن سپاس و شکر منهاج نَبیست

What did shameless tearing do with monkey-natured ones?

با کپی‌خویان، تَهَتُّکها چه کرد؟

What did devotion do with prophet-faced ones?

با نبی‌رویان، تَنَسُّکها چه کرد؟

Masnavi Book 6 - Verse 1844

At times you became suspicious in prayer

گاه بدظن می‌شدی اندر دعا

Because reward and answer were delayed

از پی تاخیر پاداش و جزا

Then the postponement of the Generous Lord

باز ارجاء خداوند کریم

Would become glad tidings and a guarantor in his heart

در دلش بشار گشتی و زعیم

When you became hopeless in striving from exhaustion

چون شدی نومید در جهد از کَلال

From the presence of Truth you heard: Come

از جناب حق شنیدی که تَعال

Masnavi Book 6 - Verse 1853

This world is in the air with these two wings

این جهان با این دو پر اندر هواست

From these two, souls dwell in fear and hope

زین دو، جانها موطن خوف و رجاست

So that the world trembles like a leaf

تا جهانْ لرزان بود مانند برگ

In the north wind and burning wind of resurrection and death

در شِمال و در سَموم بعث و مرگ

Until the vat of one-coloredness of our Jesus

تا خُم یک ‌رنگی عیسیِّ ما

Breaks the market value of the hundred-colored vat

بشکند نرخِ خُمِ صدرنگ را

For that world is like a salt-bed

کان جهان هم‌چون نمکسار آمدست

Whatever went there became without color

هر چه آنجا رفت، بی‌تلوین شدست

Masnavi Book 6 - Verse 1894

The justice of Truth has paired each one

هرکسی را جفت کرده عدل حق

Elephant with elephant, mosquito with its kind

پیل را با پیل و بَق را جنس بَق

Worthy of that nature we have given him

لایق آن، که بدو خو داده‌ایم

According to that, We have sent provision

در خور آن، رزق بفرستاده‌ایم

We made one nature in love with bread

خوی آن را عاشق نان کرده‌ایم

We made this nature drunk with the Beloved

خوی این را مست جانان کرده‌ایم

Since you are happy and joyful with your own nature

چون به خوی خود خوشی و خرمی؟

Why do you flee from what suits your nature?

پس چه از درخوردِ خویَت می‌رمی؟

Masnavi Book 6 - Verse 1919

One joy is that, from behind six hundred veils

یک فرح آن کز پس ششصد حجاب

His ear heard an answer from the Presence

گوش او بشنید از حضرت جواب

When his sense of hearing passed beyond the veils

از حُجُب چون حس سمعش در گذشت

It became exalted and passed beyond the heavens

شد سرافراز و ز گردون بر گذشت

What if the sense of his eye, through taking lesson

که بود کان حس چشمش ز اعتبار

Also passes through that veil of the unseen?

زان حجاب غیب هم یابد گذار

When his senses pass beyond the veil

چون گذاره شد حواسش از حجاب

Then seeing and address come to him continually

پس پیاپی گرددش دید و خطاب

Masnavi Book 6 - Verse 1931

If you read a hundred scriptures without pause

ور بخوانی صد صُحُف بی سکته‌ای

Without worthiness, not one point remains in your memory

بی قدر، یادت نماند نکته‌ای

If you serve, though you read not one book

ور کنی خدمت، نخوانی یک کتاب

You find rare knowledges from your own breast

علمهای نادره یابی ز جِیْب

From the breast, Moses' palm became light-scattering

شد ز جِیْب آن کفِّ موسی ضو فشان

For it was greater than the moon of the sky

کان فزون آمد ز ماه آسمان

What you sought from the awe-inspiring heavens

کانک می‌جستی ز چرخ با نهیب

Has raised its head from your own breast, O Moses

سر بر آوردستت ای موسی ز جَیْب

Masnavi Book 6 - Verse 1962

This is not the work of one who has work to do

نیست این کار کسی کِش هست کار

That he should burn the rose and circle the thorn

که بسوزد گُل، بگردد گِرد خار

Rarely does one fall among the people of this holy madness

نادر افتد اهل این ماخولیا

Waiting for grass to grow from iron

منتظر که روید از آهن گیا

A tough soul is needed for this art, like you

سخت جانی باید این فن را چو تو

You who have a tough soul, seek this

تو که داری جان سخت، این را بجو

If you do not find it, you will never have grief

گر نیابی، نبودت هرگز ملال

And if you find it, I have made it lawful for you

ور بیابی، آن به تو کردم حلال

When does reason travel the road of hopelessness?

عقل راه ناامیدی کی رود

It is love that runs headlong in that direction

عشق باشد کان طرف بر سَر دَوَد

Masnavi Book 6 - Verse 1967

Carefree recklessness belongs to love, not reason

لاابالی عشق باشد نی خرد

Reason seeks what brings it profit

عقل آن جوید کز آن سودی برد

Charging like a raider, body-melting, shameless

ترک‌تاز و تن‌گداز و بی‌حیا

In affliction like a stone beneath the mill

در بلا چون سنگ زیر آسیا

Hard-faced, with no support behind it

سخت‌رویی که ندارد هیچ پشت

It has killed profit-seeking within itself

بهره‌جویی را درون خویش کشت

It plays cleanly and seeks no wage

پاک می‌بازد نباشد مزدجو

Just as it receives purely from Him

آن‌چنان که پاک می‌گیرد ز هو

For futuwwa is giving without cause

که فتوت، دادن بی علتست

Pure play lies outside every creed-bound nation

پاک‌بازی، خارج هر ملتست

Masnavi Book 6 - Verse 1978

Love has no companion in its own turning

عشق را در پیچشِ خود یار نیست

In the village, not one dweller is its intimate

مَحرَمَش در دِهْ یکی دَیّار نیست

No one is more mad than the lover

نیست از عاشق کسی دیوانه‌تر

Reason is blind and deaf to his passion

عقل از سودای او کورست و کر

For this is not ordinary madness

زآنک این دیوانگیِ عام نیست

Medicine has no law or guidance for it

طب را ارشاد این، احکام نیست

The medicine of all reasons is only its image

طبِ جمله‌ی عقلها منقوش اوست

The faces of all beloveds are its veil

روی جمله دلبران روپوش اوست

Turn face to face with yourself, O follower of love

روی در روی خود آر ای عشقْ‌کیش

O enchanted one, you have no self but yourself

نیست ای مفتون ترا جز خویش، خویش

Masnavi Book 6 - Verse 1984

In prayer, the qibla was made from the heart

قبله از دل ساخت آمد در دعا

For the human being has only what he strives for

لَیْسَ للاِنسانِ اِلّا ما سعی

Before he had heard an answer

پیش از آن کو پاسخی بشنیده بود

For years he had been twisting in prayer

سالها اندر دعا پیچیده بود

Without visible answer, he kept weaving prayers

بی‌اجابت بر دعاها می‌تنید

From generosity, he heard a hidden labbayk

از کرم لبیکِ پنهان می‌شنید

When that sick one danced without drum

چونک بی‌دف، رقص می‌کرد آن علیل

From trust in the generosity of the Majestic Creator

ز اعتماد جود خلاق جلیل

There was no caller and no messenger toward him

سوی او نه هاتف و نه پیک بود

Yet the ear of his hope was full of labbayk

گوش اومیدش پر از لبیک بود

Without tongue, his hope said: Come

بی‌زبان می‌گفت اومیدش تعال

That invitation swept sorrow from his heart

از دلش می‌روفت آن دعوت ملال

Masnavi Book 6 - Verse 1992

If You drive the bird of his soul away in harshness

گر برانی مرغ جانش از گزاف

Still it will circle around Your roof

هم به گِرد بام تو آرد طواف

Its grain and sweet provision are all upon Your roof

چینه و نُقلش همه بر بام تست

Wing-fluttering at the height, drunk with Your snare

پر زنان بر اوج مست دام تست

If the spirit secretly denies for a moment

گر دمی منکر شود دزدانه روح

In performing gratitude to You, O Victory and Openings

در ادای شکرت ای فتح و فتوح

The officer of love repeatedly, in anger

شحنه‌ی عشق مکرر کینه‌اش

Places a basin of fire upon its breast

طشت آتش می‌نهد بر سینه‌اش

Saying: Come toward the moon and pass beyond dust

که بیا سوی مه و بگذر ز گرد

The King of love calls you; return quickly

شاه عشقت خوانْد، زوتر باز گرد

Masnavi Book 6 - Verse 1997

Around this roof and dovecote of mine

گرد این بام و کبوترخانه من

Like a pigeon I flutter drunkenly

چون کبوتر پر زنم مستانه من

I am Gabriel of love, and You are my Lote Tree

جبرئیلِ عشقم و سِدرَه‌م توی

I am sick, and You are Jesus son of Mary

من سقیمم عیسی مریم توی

Make that jewel-bearing sea boil

جوش دِه آن بحر گوهربار را

Today, sweetly ask after this sick one

خوش بپرس امروز این بیمار را

When you became His, the sea became his

چون تو آنِ او شدی بحر آنِ اوست

Though at this moment it is the turn of his crisis

گرچه این دم نوبت بحران اوست

Masnavi Book 6 - Verse 2002

We have two mouths, speaking like the reed

دو دهان داریم گویا هم‌چو نی

One mouth is hidden in His lips

یک دهان پنهانْست در لبهای وی

One mouth laments toward you

یک دهان نالان شده سوی شما

Casting cries of "hay-ho" into the air

های هویی در فکنده در هوا

But whoever has true sight knows

لیک داند هر که او را مَنظَرست

That the cry from this end also comes from that end

که فغانِ این سَری هم زان سرست

The murmuring of this reed is from His breaths

دمدمه‌ی این نای از دمهای اوست

The soul's cry is from His cries

های هوی روح از هیهای اوست

If the reed had no nightly intimacy with His lip

گر نبودی با لبش نی را سمر

It would not have filled the world with sugar

نی جهان را پر نکردی از شکر

Masnavi Book 6 - Verse 2028

Go to the sea, for you were born of fish

رَوْ به دریایی، که ماهی‌زاده‌ای

Why have you fallen into a beard like straw?

هم‌چو خس در ریش چون افتاده‌ای؟

You are not straw, far be it from you; you are envy of a jewel

خس نه‌ای، دور از تو، رشک گوهری

You are more fitting in the midst of wave and sea

در میان موج و بحر اولیتری

The sea is One; it has no pair or spouse

بحر وُحدانست، جفت و زوج نیست

Its pearl and fish are nothing other than wave

گوهر و ماهیش غیر موج نیست

Impossible, impossible is associating partners with Him

ای محال و ای محال اِشراکِ او

Far from that sea and its pure wave

دور از آن دریا و موج پاک او

There is no shirk or twisting in the sea

نیست اندر بحر، شرکِ و پیچ پیچ

But with the cross-eyed one what can I say? Nothing, nothing

لیک با اَحْوَل چه گویم؟ هیچ هیچ

You are that One beyond description and state

آن یکی ای، زان سوی وصفست و حال

Nothing but duality comes into the field of speech

جز دوی ناید به میدان مقال

Masnavi Book 6 - Verse 2069

The light of the men took East and West

نور مردان مشرق و مغرب گرفت

The heavens prostrated from wonder

آسمانها سجده کردند از شگفت

With that light, the calf became the qibla of generosity

عِجْل با آن نور شد قبله‌ی کرم

Without that light, the qibla became unbelief and idol

قبله بی آن نور، شد کفر و صنم

Unbelief became faith, and the demon found Islam

کفر ایمان گشت و، دیو اسلام یافت

On that side where the boundless light shone

آن طرف، کان نور بی‌اندازه تافت

It is the manifestation of majesty and beloved to Truth

مظهر عِزَّست و محبوب به حق

It has surpassed all cherubim

از همه کروبیان برده سَبَق

Masnavi Book 6 - Verse 2081

All outward appearances before this manifestation

جمله ظاهرها به پیش این ظهور

Are in utmost deficiency and shortcoming

باشد اندر غایت نقص و قصور

Whoever blows upon God's candle

هر که بر شمع خدا آرد پف او

How could the candle die? His snout burns

شمع کی میرد، بسوزد پوز او

Many bats like you dream

چون تو، خفاشان بسی بینند خواب

That this world has become orphaned of the sun

کین جهان ماند یتیم از آفتاب

The sharp waves of the seas of spirit

موجهای تیزِ دریاهایِ روح

Are a hundred times greater than Noah's flood

هست صد چندان که بُد طوفان نوح

But a hair grew in Canaan's eye

لیک اندر چشم کنعان موی رُست

He abandoned Noah and the ark and sought the mountain

نوح و کشتی را بِهِشت و کوه جُست

At that moment, half a wave carried mountain and Canaan

کوه و کنعان را فرو برد آن زمان

Down to the depth of humiliation

نیم موجی تا به قعر اِمتِهان

Masnavi Book 6 - Verse 2087

The moon scatters light and the dog barks

مه فشاند نور و سگ وَع وَع کند

How could the dog graze from the moon's light?

سگ ز نور ماه کی مرتع کند؟

Night travelers and companions of the moon on the run

شب روان و همرهان مه به تگ

When would they stop walking because of a dog's bark?

ترک رفتن کی کنند از بانگ سگ ؟

The part runs toward the Whole like an arrow

جزوْ سوی کل دوان مانند تیر

When would it halt for every foul old woman?

کی کند وقف از پی هر گنده‌پیر

Masnavi Book 6 - Verse 2090

The soul of law and the soul of taqwa is the knower

جان شرع و جان تقوی عارفست

Knowledge is the harvest of former ascetic practice

معرفت محصول زهد سالفست

Ascetic practice is striving in planting

زهد اندر کاشتن کوشیدنست

Knowledge is the growing of that planted field

معرفت آن کِشت را روییدنست

So Striving and belief are like the body

پس چو تن باشد جهاد و اعتقاد

The soul of this planting is growth and harvest

جان این کِشتن نباتست و حِصاد

He is the command to good, and also the good itself

امر معروف او و هم معروف اوست

He is the revealer of secrets and also what is revealed

کاشف اسرار و هم مکشوف اوست

Masnavi Book 6 - Verse 2095

When the Shaykh said "I am Truth" and carried it forward

چون انا الحق گفت شیخ و پیش برد

He squeezed the throats of all the blind

پس گلوی جمله کوران را فشرد

When the servant's "I" became no from existence

چون انای بنده لا شد از وجود

Then what remains? Think, O denier

پس چه مانَد؟ تو بیندیش ای جَحود

If you have an eye, open it and look

گر ترا چشمیست، بگشا، در نگر

After "no," what else remains at last?

بعد لا، آخر چه می‌ماند دگر؟

Masnavi Book 6 - Verse 2151

Since the desire and command of the Forgiving God

چون مراد و حکم یزدانِ غفور

In eternity was manifestation and disclosure

بود در قدمت، تجلی و ظهور

Without an opposite, an opposite cannot be shown

بی ز ضدی، ضد را نتوان نمود

And that matchless King had no opposite

وان شه بی‌مثل را ضدی نبود

So He made a vicegerent with a breast

پس خلیفه ساخت صاحب‌سینه‌ای

So that it might be a mirror for His kingship

تا بود شاهیش را آیینه‌ای

He gave it boundless purity

بس صفای بی‌حدودش داد او

Then placed its opposite from darkness

وانگه از ظلمت ضدش بنهاد او

He raised two banners, white and black

دو علم بر ساخت اسپید و سیاه

One Adam, the other Iblis of the road

آن یکی آدم دگر ابلیسِ راه

Masnavi Book 6 - Verse 2159

He became the opposite and enemy of Abraham

ضد ابراهیم گشت و خصم او

And the two armies became vengeful and war-seeking

وآن دو لشکر کین‌گزار و جنگ‌جو

When the length of war became unpleasant to him

چون درازی جنگ آمد ناخوشش

Fire came as judge between the two

فیصلِ آن هر دو آمد آتشش

So he made fire the judge and servant

پس حَکَم کرد آتشی را و نُکَر

So that the problem of the two might be solved

تا شود حل مشکل آن دو نفر

Age after age, generation after generation, these two parties

دور دور و قرن قرن این دو فریق

Until Pharaoh and dear Moses

تا به فرعون و به موسی شفیق

For years there was war between them

سالها اندر میانشان حرب بود

When it passed the limit and weariness increased

چون ز حد رفت و ملولی می‌فزود

Truth made the sea water the judge

آب دریا را حَکَم سازید حق

To see who remains and who surpasses the other

تا که ماند؟ کی برد زین دو سبق؟

Masnavi Book 6 - Verse 2179

When that swift-handed One made the staff a serpent

چون عصا را مار کرد آن چُستْ‌دَست

If you have reason, that point is enough for you

گر ترا عقلیست آن نکته بس است

You have sight, but not deep seeing

تو نظر داری ولیک اِمعانْش نیست

It is a frozen spring, turned into a canal-bed

چشمه‌ی افسرده است و، کرده ایست

Thus the Painter of thoughts says

زین همی گوید نگارنده‌ی فِکَر

O servant, practice deep seeing

که بکن ای بنده امعان نظر

He does not want you to hammer cold iron

آن نمی‌خواهد که آهن کوب سرد

But O steel, turn toward David

لیک ای پولاد بر داود گرد

Your body has died; run toward Israfil

تن بمردت سوی اسرافیل ران

Your heart has frozen; go toward the moving sun

دل فسردت رو به خورشید روان

Because you have become so covered in imagination

در خیال از بس که گشتی مُکْتَسی

You have reached the sophist's bad suspicion

نک به سوفسطایی، بدظن رسی

What is deep seeing? Making the spring flow

چیست امعان؟ چشمه را کردن روان

When the soul escapes the body, they call it flowing spirit

چون ز تن جان رست گویندش روان

Masnavi Book 6 - Verse 2191

The believers, from the hand of the harmful wind

مومنان از دستِ بادِ ضایره

All sat within the circle

جمله بنشستند اندر دایره

The wind was a storm, and the ship was His kindness

باد، طوفان بود و کشتی، لطفِ هو

He has many such ships and storms

بس چنین کشتی و طوفان دارد او

Truth built the pillar of this world from fear

حق ستون این جهان از ترس ساخت

Each one, from fear for life, lost itself in work

هر یکی از ترس جان در کار باخت

Praise be to God, who made fear

حمد ایزد را که ترسی را چنین

An architect and reformer of the earth

کرد او معمار و اصلاح زمین

All these fearers fear good and bad

این همه ترسنده‌اند از نیک و بد

No fearful one fears from himself

هیچ ترسنده نترسد خود ز خود

Masnavi Book 6 - Verse 2204

So the one who truly rules over all is the Reality

پس حقیقت بر همه حاکم کسی است

He is near, even if not sensed

که قریب است او، اگر محسوس نیست

He is sensed in a hidden place

هست او محسوس اندر مَکمَنی

But not by the senses of this house

لیک محسوسِ حسِ این خانه نی

The sense through which Truth is manifest

آن حسی که حق بر آن حس مُظهَرَست

Is not the sense of this world; it is another

نیست حس این جهان، آن دیگرست

If animal sense had seen those Forms

حس حیوان گر بدیدی آن صُوَر

The cow and donkey of the time would have been Bayazid

بایزید وقت بودی گاو و خر

Masnavi Book 6 - Verse 2208

The One who made the body a manifestation of every spirit

آنکِ تن را مظهرِ هر روح کرد

And made the ship Noah's Buraq

وآنک کشتی را بُراقِ نوح کرد

If He wishes, by its own nature

گر بخواهد عین کشتی را به خو

He can make your ship a storm, O seeker of light

او کند طوفان تو، ای نورجو

Every breath, O poor one, He joins you

هر دمت، طوفان و کشتی ای مُقِل

With storm and ship, with grief and joy

با غم و شادیت کرد او متصل

If you do not see ship and sea before you

گر نبینی کشتی و دریا به پیش

See the tremors in all your parts

لرزها بین در همه اجزای خویش

Masnavi Book 6 - Verse 2224

Rather, I speak of His ships, which are counsel to the heart

بل ز کشتیهاش، کان پند دلست

I speak of the Whole; the part is included in the Whole

گویم از کل، جزو در کل داخلست

Know every wali as Noah and shipmaster

هر ولی را نوح و کشتیبان شناس

Know the companionship of these people as the flood

صحبت این خلق را طوفان شناس

The fantasy of slanderers absorbed from you

نَشْف کرد از تو خیال آن وُشات

The dew you had from the sea of life

شبنمی که داری از بحر الحیات

The sign that water has been absorbed from branches

پس نشان نَشْف آب اندر غصون

Is that they do not move toward what they incline to

آن بود کان می‌نجنبد در رکون

The limb of a free one is a fresh green branch

عضو حُر، شاخ تر و تازه بود

Whichever way you pull it, it is pulled

می‌کشی هر سو، کشیده می‌شود

When it has been dried by the absorption of its root

چون شد آن ناشف ز نشف بیخ خَود

It does not come toward the side command pulls it

ناید آن سویی که امرش می‌کشد

Masnavi Book 6 - Verse 2259

Do not see him as seeking His treasure; he himself is His treasure

طالب گنجش مبین خود گنج اوست

When, in meaning, is the Friend other than the Friend?

دوست کی باشد به معنی غیر دوست؟

Every moment he prostrates to himself

سجده خود را می‌کند هر لحظه او

Prostration before a mirror is for the sake of the face

سجده پیش آینه‌ست از بهر رو

If he saw even a coin's worth from the mirror

گر بدیدی ز آینه او یک پشیز

Nothing would remain of his imagination

بی‌خیالی زو نماندی هیچ چیز

Both his imaginations and he would become fana

هم خیالاتش، هم او، فانی شدی

His knowledge would be effaced into unknowing

دانش او، محو نادانی شدی

Another knowledge from our unknowing

دانشی دیگر ز نادانی ما

Would rise openly, saying: Truly, I am

سر برآوردی عیان که: اِنّی اَنا

Masnavi Book 6 - Verse 2264

The call came: Prostrate to Adam

اُسجُدوا لادم ندا آمد همی

For you are Adam, and for a moment see him as yourself

که آدمید و، خویش بینیدش دمی

He removed double-seeing from their eyes

احولی از چشم ایشان دور کرد

Until earth became the very azure heaven

تا زمین شد عین چرخ لاژورد

He said "no god" and then "except God"

لا اله گفت و الا الله گفت

"No" became "except God," and Unity blossomed

گشت لا، الا الله و، وحدت شکفت

Masnavi Book 6 - Verse 2271

Speak of the dervish Form and the image of treasure

صورت درویش و نقش گنج گو

These people are pain-worshippers; speak of pain

رنج کیش‌اند این گروه، از رنج گو

The fountain of ease has become forbidden to them

چشمه‌ی راحت بریشان شد حرام

They drink cup after cup from deadly poison

می‌خورند از زهر قاتل جام‌جام

They fill their skirts with dust and drag it along

خاکها پر کرده دامن می‌کشند

To block these springs and dry them

تا کنند این چشمه‌ها را خشک‌بند

How can this spring, aided by the sea

کی شود این چشمه‌ی دریامدد

Be covered by this handful of good and bad dust?

مُکتَنِس زین مشت خاکِ نیک و بد

Yet it says to you: I am blocked by you

لیک گوید با شما من بسته‌ام

Without you, I am joined forever

بی‌شما من تا ابد پیوسته‌ام

The people are reversed in their desires

قوم، معکوس‌اند اندر مُشتَها

They eat dust and have left water

خاک‌خوار و آب را کرده رها

Creation has the opposite nature of the prophets

ضد طبع انبیا دارند خلق

People take the dragon as their pillow

اژدها را متکا دارند خلق

Masnavi Book 6 - Verse 2278

You have known the eye-binding of the seal

چشم‌بند ختم چون دانسته‌ای؟

Do you know why? Because you have closed your eyes

هیچ دانی از چه؟ دیده بسته‌ای

For what substitute did you open these eyes?

بر چه بگشادی بَدَل این دیده‌ها؟

Know each one of those substitutes as evil for you

یک به یک بِئْسَ البَدَل دان آن تُرا

Yet the sun of care has shone

لیک خورشید عنایت تافته‌ست

From generosity, it has reached the hopeless

آیِسان را از کرم در یافته‌ست

It has played a very rare game from mercy

نردِ بس نادر ز رحمت باخته

It has made the very essence of ingratitude into return

عین کفران را اِنابت ساخته

From this very wretchedness of creation, the Generous One

هم ازین بدبختی خلق آن جواد

Has made two hundred springs of love burst forth

منفجر کرده دو صد چشمه‌ی وَداد

Rise, O David who flees from people

خیز ای داودِ از خلقان نَفیر

You left that; take compensation from Us

ترکِ آن کردی، عوض از ما بگیر

Masnavi Book 6 - Verse 2291

Did I not say: Since I am uncertain in this

خود نگفتم، چون درین ناموقنم

How can I solve this knot from the knot-tier?

زان گره‌زن این گره را حل کنم

Seek the interpretation of Truth's word from Truth Himself

قول حق را هم ز حق تفسیر جو

Do not speak nonsense from conjecture, O brazen one

هین مگو ژاژ از گمان ای سخت‌رو

The One who tied that knot will open it

آن گره کو زد، همو بگشایدش

The bead He cast, He will also take up

مُهره کو انداخت، او بربایدش

Though that speech appeared easy to you

گرچه آسانت نمود آن سان سخن

When are the mysteries from His Presence easy?

کی بود آسان رموز مِنْ لَدُن

He said: Lord, I repent of this haste

گفت یا رب توبه کردم زین شتاب

Since You closed the door, You also open it

چون تو در بستی تو کن هم فتح باب

In putting on the cloak once again

بر سر خرقه شدن بار دگر

Even in praying, I was without skill

در دعا کردن بدم هم بی‌هنر

Where is skill? Where am I? Where is a balanced heart?

کو هنر؟ کو من؟ کجا دل مستوی؟

All this is Your reflection, and You Yourself

این همه عکس توست و خود توی

Masnavi Book 6 - Verse 2305

Creation came like Jonah, glorifying

خلق چون یونس مُسَبِّح آمدند

For in those thick darknesses they found ease

کاندر آن ظلماتِ پُر، راحت شدند

Each one says at dawn

هر یکی گوید به هنگامِ سحر

When he comes out from the belly of the fish of night

چون ز بَطنِ حوتِ شب آید به در

O Generous One, who in that frightening night

کای کریمی که در آن لیلِ وُحِش

Placed the treasure of mercy and so many tastes

گنج رحمت بِنْهی و چندین چَشش

Sharp eye, fresh ear, light body

چشمْ تیز و، گوشْ تازه، تنْ سبک

From a night like a striped whale

از شبِ هم‌چون نهنگِ ذوالحُبُک

From now on, with One like You

از مقامات وُحِش‌رو، زین سپس

We will flee from no terrifying station

هیچ نگریزیم ما با چون تو کس

Masnavi Book 6 - Verse 2311

From now on, we ask You only for sight

بعد ازین ما دیده خواهیم از تو بس

So straw and rubbish may not cover the sea

تا نپوشد بحر را خاشاک و خس

When the magicians' eyes were freed from blindness

ساحران را چشم چون رَست از عَمی

They clapped without these hands and feet

کف‌زنان بودند بی‌این دست و پا

The eye-binding of creation is only Causes

چشم‌بند خلق جز اسباب نیست

Whoever trembles before Cause is not of the companions

هر که لرزد بر سبب، ز اصحاب نیست

Masnavi Book 6 - Verse 2315

With His palm, undeserving and deserving alike

با کَفَش، نامستَحَق و مستَحِق

Are freed by mercy from the chain of servitude

مُعْتَقانِ رحمت‌اند از بندِ رِق

In nonexistence, when were we deserving

در عدم، ما مستحقان کی بدیم

That we should strike upon this soul and this knowledge?

که برین جان و برین دانش زدیم

O You who made every stranger a friend

ای بکرده یار هر اغیار را

O You who gave the thorn the robe of the rose

وی بداده خلعت گُل خار را

Make our dust a garden once again

خاک ما را ثانیا پالیز کن

Make this nothing something once more

هیچ نی را بار دیگر چیز کن

You commanded this prayer from the beginning

این دعا تو امر کردی ز ابتدا

Otherwise how would dust dare such a thing?

ورنه خاکی را چه زَهره‌ی این بُدی

Since You commanded our prayer, O wonder

چون دعامان امر کردی ای عُجاب

Make this prayer of Yours answered

این دعای خویش را کن مستجاب

Masnavi Book 6 - Verse 2329

Like alif, I have nothing, O Generous One

چون الف، چیزی ندارم ای کریم

Except a heart more constricted than the eye of mim

جز دلی دلتنگ‌تر از چشم میم

This alif and this mim are the mother of our being

این الف وین میم، اُمِّ بودِ ماست

The mother mim is narrow, and alif is a male beggar from her

میم امّْ تنگست، الف زو نر گداست

That alif has nothing; it is heedless

آن الف چیزی ندارد، غافلیست

The constricted mim-heart at that moment is wise

میم دلتنگ آن زمان عاقلیست

In the time of unconsciousness, I am nothing myself

در زمان بیهشی، خود هیچ من

In the time of awareness, I am tangled in myself

در زمان هوش، اندر پیچ من

Do not place another nothing upon such nothingness

هیچِ دیگر بر چنین هیچی منه

Do not name such entanglement good fortune

نام دولت بر چنین پیچی منه

Masnavi Book 6 - Verse 2334

I have nothing; make me better

خود ندارم هیچ، بِهْ سازد مرا

For these hundred pains come from the illusion of having

که ز وَهْمِ دارم است این صد عنا

In my not-having, make me wealthy

در ندارم هم، تو داراییم کن

I have seen suffering; increase my ease

رنج دیدم، راحت‌افزاییم کن

Naked, I stand in the water of tears

هم در آب دیده عریان بیستم

At Your door, since I am without sight

بر در تو چونک دیده نیستم

To the tear-water of the sightless servant

آب دیده‌ی بنده‌ی بی‌دیده را

Grant greenery and growth from this pasture

سبزه‌ای بخش و نباتی زین چرا

And if no water remains, give me water from the spring

ور نمانم آب، آبم ده ز عَیْن

Like the Prophet's two eyes, abundantly flowing

هم‌چو عَیْنَین نَبی، هَطّا لَتَیْن

Masnavi Book 6 - Verse 2342

One drop of that is better than two hundred Jayhuns

قطره‌ای زان، زین دو صد جیحون بِهْ است

For by that one drop, human and jinn are saved

که بدان یک قطره اِنس و جِن بِرَست

Since the garden of Paradise sought rain

چونک باران جُست آن روضه‌ی بهشت

How would ugly salty soil not seek water?

چون نجوید آب شوره‌ خاک زشت

O brother, do not withdraw your hand from prayer

ای اَخی، دست از دعا کردن مدار

What have you to do with His acceptance or refusal?

با اجابت یا رد اویت چه کار

Masnavi Book 6 - Verse 2345

The bread that was a barrier to this water

نان که سد و مانع این آب بود

One must quickly wash one's hands of that bread

دست از آن نان می‌بباید شست زود

Make yourself balanced, agile, and well-tempered

خویش را موزون و چُست و سُخته کن

Bake your bread with the water of tears

ز آب دیده، نان خود را پخته کن

Masnavi Book 6 - Verse 2353

That which is Truth is nearer than the jugular vein

آنچ حقست، اقرب از حبل الورید

Yet you have shot the arrow of thought far away

تو فکنده تیر فکرت را بعید

O you who have prepared bows and arrows

ای کمان و تیرها بر ساخته

The prey is near, and you have shot far

صیدْ نزدیک و، تو دور انداخته

Whoever shoots farther is farther away

هرکه دوراندازتر او دورتر

And more veiled from such a treasure

وز چنین گنجست او مهجورتر

Masnavi Book 6 - Verse 2356

The philosopher killed himself with thought

فلسفی خود را از اندیشه بِکُشت

Tell him: run, for his back is toward the treasure

گو: بِدَو، کوراست سوی گنج پشت

Tell him: run; the more he runs

گو: بِدَو، چندانک افزون می‌دَوَد

The farther he becomes from the heart's desire

از مراد دل جداتر می‌شود

Like Canaan, who from shame of Noah went

هم‌چو کنعان، کو ز ننگ نوح رفت

To the top of that massive mountain

بر فراز قله‌ی آن کوهِ زفت

The more he sought escape

هرچه افزون‌تر همی‌جست او خلاص

The more, toward the mountain, he was separated from refuge

سوی کُهْ می‌شد جداتر از مَناص

Masnavi Book 6 - Verse 2368

His knowledge of archery became his veil

علم تیراندازیَش آمد حجاب

While the desired one was present in his breast

وان مرادْ او را بُده حاضر به جیب

How many knowledges, clevernesses, and subtleties

ای بسا علم و ذَکاوات و فِطَن

Have become ogres and highway robbers to the traveler

گشته ره‌رو را چو غول و راه‌زن

Most of the companions of Paradise are simple

بیشتر اصحاب جنت ابلهند

So that they are saved from the evil of philosophizing

تا ز شَرِّ فیلسوفی می‌رهند

Strip yourself naked of merit and excess

خویش را عریان کن از فضل و فضول

So mercy may descend upon you every moment

تا کند رحمت به تو هر دم نزول

Cleverness is the opposite of brokenness and need

زیرکی ضد شکستست و نیاز

Leave cleverness and make peace with simplicity

زیرکی بگذار و با گولی‌بساز

Masnavi Book 6 - Verse 2409

Whoever wishes may strike his share upon the soul

هرکه خواهد قِسم خود بر جان زند

Whoever wishes may hide his share

هرکه خواهد قِسم خود پنهان کند

Those two said to him: pass beyond apportioning

آن دو گفتندش ز قسمت در گذر

Listen: the divider is in the fire, according to the report

گوش کن، قَسّامُ فِی‌النّار از خبر

He said: the divider is the one who divided himself

گفت قسام آن بود کو خویش را

Between desire and God

کرد قسمت بر هوا و بر خدا

The kingdom is Truth's, and all the portion is His

مُلک حق و جمله قسم اوستی

If you give another portion, you are dual-speaking

قسم دیگر را دهی، دوگو ستی

Masnavi Book 6 - Verse 2428

He said: Moses came before me on the road

گفت در ره موسی‌ام آمد به پیش

A cat sees fat-tail in its dream

گُربه بیند دنبه اندر خوابِ خویش

Yet under Moses' feet, like ice

لیک زیر پای موسی هم‌چو یخ

He melted; no horn or branch remained

می‌گدازید او، نماندش شاخ و شخ

The mountain became level with the earth from awe

با زمین هموار شد کُه از نهیب

Its height became low from that majesty

گشت بالایش از آن هیبت نشیب

Then I came back to myself from that scattering

باز با خود آمدم زان انتشار

Again I saw Sinai and Moses established

باز دیدم طور و موسی برقرار

Masnavi Book 6 - Verse 2498

Then they said to him: By God, the dream is true

پس بگفتندش که والله خواب راست

You saw it, and this is better than a hundred of our dreams

تو بدیدی وین بِهْ از صد خواب ماست

Your dream is wakefulness, O intoxicated one

خواب تو بیداریست ای بو بَطَر

For its effect is manifest in waking

که به بیداری عیانستش اثر

Masnavi Book 6 - Verse 2500

Pass beyond merit, quickness, and technique

در گذر از فضل و از جَلدیّ و فَن

The work requires service and beautiful character

کارْ خدمت دارد و خُلقِ حَسَن

For this, God brought us forth

بهر این آوردمان یزدان برون

"I created humans only that they may worship"

ما خَلَقتُ الاِنْسَ اِلاّ یَعْبُدون

Masnavi Book 6 - Verse 2506

O you whose proof is more foul before the wise

ای دلیلت گَنده‌تر پیش لبیب

In truth, than that physician's proof

در حقیقت از دلیل آن طبیب

Since your proof is only this, my son

چون دلیلت نیست جز این ای پسر

Eat filth and look into urine

گوه می‌خور در کُمیزی می‌نگر

O your proof, like that staff

ای دلیل تو مثال آن عصا

In your hand, points to the defect of blindness

در کفت، دَلَّ علی عَیبِ العَمی

Noise, arches, display, argument, and bustle

غُلغُل و طاق و طُرُنب و گیر و دار

Saying: I do not see; excuse me

که نمی‌بینم مرا معذور دار

Masnavi Book 6 - Verse 2541

He said: I heard in the village that the king

گفت: من در دِه شنیدم آنک شاه

Sent a herald to every highway

زد منادی بر سر هر شاه‌راه

Saying: I want someone who can gallop in three days

که کسی خواهم که تازد در سه روز

To Samarqand, and I will give him treasures

تا سمرقند و دهم او را کنوز

I hurried to you for that reason

من شتابیدم بَرِ تو بهر آن

To tell you that I do not have that ability

تا بگویم که ندارم آن توان

Such swiftness does not come from one like me

این چنین چستی نیاید از چو من

At least do not bind this hope upon me

باری این اومید را بر من مَتَن

Masnavi Book 6 - Verse 2547

Like these raw ones with drum and banner

هم‌چو این خامان با طبل و عَلَم

Saying: We are messengers in poverty and nothingness

که اُلاقانیم در فقر و عدم

They have spread the boast of shaykhhood in the world

لاف شیخی در جهان انداخته

They have made themselves Bayazids

خویشتن را بایزیدی ساخته

By themselves they became travelers and arrived ones

هم ز خود سالک شده واصل شده

They opened a gathering in the house of claims

محفلی واکرده در دعوی‌کده

Did one message come from that side? No

زان طرف آمد یکی پیغام؟ نی

Did a bird come this way from that roof? No

مرغی آمد این طرف زان بام؟ نی

No, but our Friend is aware of this

نی ولیکن یار ما زین آگهست

For from heart to heart there must be a path

زانک از دل سوی دل لا بد رهست

Then from that Friend who is your hope

پس از آن یاری که اومید شماست

Why is the road empty of an answer to the letter?

از جواب نامه ره خالی چراست؟

Masnavi Book 6 - Verse 2593

The king said: Goodness is good, and so is its place

گفت شه: نیکوست خیر و موقعش

But only when you do good in its place

لیک چون خیری کنی در موضعش

What is justice? Placing a thing in its place

عدل چِه بْوَد؟ وضع اندر موضعش

What is oppression? Placing it where it does not belong

ظلم چه بْوَد؟ وضع در ناموقعش

Nothing God created is false

نیست باطل هرچه یزدان آفرید

Not wrath, nor patience, nor counsel, nor stratagem

از غضب وز حلم، وَز نُصح و مَکید

None of these is absolute good

خیر مطلق نیست زینها هیچ‌چیز

Nor is any of them absolute evil

شر مطلق نیست زینها هیچ نیز

The benefit and harm of each depends on its place

نفع و ضرِ هر یکی از موضعست

For this reason knowledge is necessary and useful

علم ازین رو واجبست و نافعست

How many a rebuke that reaches a poor one

ای بسا زجری که بر مسکین رود

Is, in reward, better than bread and sweets

در ثواب از نان و حلوا به بود

Masnavi Book 6 - Verse 2611

Consult with the group of the righteous

مشورت کن با گروه صالحان

Know the command "consult them" given to the Prophet

بر پیمبر امر شاوِرهُم بدان

"Their affair is consultation" was for this

امرهم شوری برای این بود

That error and crookedness become less through consultation

کز تَشاوُر سهو و کژ کمتر رود

These reasons are like bright lamps

این خردها چون مصابیح انورست

Twenty lamps are brighter than one

بیست مصباح از یکی روشن‌ترست

Perhaps a lamp may fall among them

بوک مصباحی فتد اندر میان

Kindled by the light of heaven

مشتعل گشته ز نور آسمان

Masnavi Book 6 - Verse 2616

He said: Travel, seek in the world

گفت سیروُا، می‌طلب اندر جهان

Test fortune and provision

بخت و روزی را همی‌کن امتحان

Seek in gatherings among reasons

در مجالس می‌طلب اندر عقول

That kind of reason that was in the Messenger

آن چنان عقلی که بود اندر رسول

For the inheritance from the Messenger is only that

زانک میراث از رسول آنست و بس

That one sees unseen things before and after

که ببیند غیبها از پیش و پس

Seek also among visions that vision

در بصرها می‌طلب هم آن بصر

Whose explanation cannot fit this brief account

که نتابد شرح آن این مختصر

Among the righteous there is one more righteous

در میان صالحان یک اصلحیست

Upon whose decree is the Sultan's signature

بر سر توقیعَش از سلطان صحیست

Masnavi Book 6 - Verse 2625

For when We raised him up by Ourselves

که چو ما او را به خود افراشتیم

We removed excuse and argument from between

عذر و حجت از میان بر داشتیم

When the hand of Truth made the qibla manifest

قبله را چون کرد دست حق عیان

Know that searching after this is rejected

پس تَحَرّی بعد ازین مردود دان

Come, turn your face and head away from searching

هین بگردان از تحرّی رو و سر

For return and settlement have appeared

که پدید آمد معاد و مستقر

Masnavi Book 6 - Verse 2628

If for one moment you become heedless of this qibla

یک زمان زین قبله گر ذاهِل شوی

You become the plaything of every false qibla

سُخره‌ی هر قبله‌ی باطل شوی

When you become ungrateful to the one who gives discernment

چون شوی تمییزْدِه را ناسپاس

The thought that recognizes the qibla leaps from you

بِجْهَد از تو خَطْرَتِ قبله‌شناس

If from this storehouse you want goodness and wheat

گر ازین انبار خواهی بِرّ و بُرّ

Do not separate from fellow sufferers even for half an hour

نیم‌ساعت هم ز همدردان مبر

For the moment you cut yourself from this helper

که در آن دم که ببری زین مُعین

You are afflicted with an evil companion

مبتلی گردی تو با بِئْسَ القَرین

Masnavi Book 6 - Verse 2668

At this appointed time, O heart-bearing one

من بدین وقت معَیَّن ای دلیر

I do not become satisfied with conversing with You

می‌نگردم از مُحاکات تو سیر

Prayer came five times as guide and sign

پنج وقت آمد نماز و رهنمون

But lovers are in constant prayer

عاشقان را فی صلاة دائمون

That thirst in their heads is not stilled by five

نه به پنج آرام گیرد آن خُمار

Nor by five hundred thousand

که در آن سَرهاست، نی پانصد هزار

Occasional visiting is not the duty of lovers

نیست زُرْغِبّاً وظیفه‌ی عاشقان

The souls of the sincere are intensely thirsty

سخت مُستَسقیست جان صادقان

Masnavi Book 6 - Verse 2679

In the heart of the Beloved, all is lover

در دل معشوق جمله عاشق است

In the heart of Azra, Vamiq is always present

در دل عَذرا همیشه وامِق است

In the lover's heart there is nothing but the Beloved

در دل عاشق به جز معشوق نیست

Between them there is no separator or discerner

در میانْشان فارِق و فاروق نیست

Masnavi Book 6 - Verse 2682

Has anyone visited himself only occasionally?

هیچ‌کس با خویش زُرْغِبّاً نمود؟

Has anyone been a friend to himself by turns?

هیچ‌کس با خود به نوبت یار بود؟

That oneness is not something reason understood

آن یکیی، نه که عقلش فهم کرد

Understanding this depends on the death of the man

فهمِ این موقوف شد بر مرگِ مَرد

If grasping this by reason were possible

ور به عقلْ ادراکِ این ممکن بدی

Why would subduing the Nafs be necessary?

قهرِ نفْس از بهرچه واجب شدی؟

With such mercy as the King of intelligence has

با چنان رحمت که دارد شاه هُش

Why would He say, without necessity, "Kill the Nafs"?

بی‌ضرورت چون بگوید نفْس کُش؟

Masnavi Book 6 - Verse 2691

You are beyond need of my grief, O prince

بی‌نیازی از غم من ای امیر

Give the zakat of rank and look upon the poor

دِه زَکات جاه و بنگر در فقیر

This poor one is ill-mannered and unworthy

این فقیر بی‌ادب نا درخورست

Yet Your universal kindness is higher than that

لیک لطف عام تو زان برترست

I am at the utmost in my ugliness

در کمال زشتیم من منتهی

Your kindness is utmost in grace and art

لطف تو، در فضل و در فن منتهی

Fulfill this utmost need from that utmost grace

حاجت این منتهی زان منتهی

O longing for the straight cypress

تو بر آر ای حسرت سرو سَهی

Masnavi Book 6 - Verse 2717

A present slap is better than a deferred gift

سیلی نقد از عطاء نسیه به

See, I have drawn my neck before You; give the present one

نک قفا پیشت کشیدم نقد ده

Especially that slap which comes from Your hand

خاصه آن سیلی که از دست توست

For its neck and slap are drunk with You

که قفا و سیلیش مست توست

Come, O soul of soul and of a hundred worlds

هین بیا ای جان جان و صد جهان

Hold the present of this moment as sweet gain

خوش غنیمت دار نقد این زمان

Do not steal that moon-face from night-travelers

در مدزد آن روی مه از شب روان

Do not draw back from this stream, O flowing water

سرمکش زین جوی ای آب روان

Masnavi Book 6 - Verse 2726

O brother, I am dusty and You are watery

ای اخی من خاکیم تو آبیی

Yet You are the King of mercy and the Giver

لیک شاه رحمت و وَهّابیی

Do such a thing through giving and portion

آن‌چنان کن از عطا و از قِسم

That at times and outside times I reach Your service

که گه و بی‌گه به خدمت می‌رسم

At the bank of the stream, with my soul I call You

بر لب جو، من به جان می‌خوانمت

I do not see the mercy of an answer

می‌نبینم از اجابت مرحمت

Entering the water has been closed to me

آمدن در آب بر من بسته شد

Because my composition grew from dust

زانک ترکیبم ز خاکی رُسته شد

Masnavi Book 6 - Verse 2735

The body is like a rope on the foot of the soul

هست تن چون ریسمان بر پای جان

It pulls the soul from heaven down to earth

می‌کشاند بر زمینش ز آسمان

The frog of the soul in the water of unconscious sleep

چَغْزِ جان در آبِ خواب بیهشی

Escapes the mouse of the body and comes into joy

رَسته از موش تن آید در خوشی

The mouse of the body pulls it back by that rope

موش تن زان ریسمان بازش کشد

How much bitterness the soul tastes from this pull

چند تلخی زین کشش جان می‌چشد

If the pull of the foul-brained mouse were not there

گر نبودی جذب موش گنده‌مغز

The frog would enjoy delights within the water

عیش‌ها کردی درون آب چغز

Masnavi Book 6 - Verse 2743

Whatever aversion enters the heart of a good, seeing man

هر کراهت در دل مرد بِهی

Is not empty of some art or meaning

چون در آید، از فنی نبود تُهی

Know that intuition as an attribute of Truth, not imagination

وصف حق دان آن فراست را نه وهم

The heart's light has understood from the Universal Tablet

نور دل از لوح کل کردست فهم

This heart of mine never speaks falsehood

این دلم هرگز نمی‌گوید دروغ

For the heart has brightness from the light of the Throne

که ز نور عرش دارد دل فروغ

That was a decisive proof of corruption

آن دلیل قاطعی بد بر فساد

But from decree he did not regard it

وز قضا آن را نکرد او اعتداد

Such a sign passed by him

در گذشت از وی نشانی آن‌چنان

As decree then was in philosophy

که قضا در فلسفه بود آن زمان

Masnavi Book 6 - Verse 2766

The raw, playful one whom wine continually freed

خامِ شوخی که رهانیدش مُدام

From the hangover of hundreds of thousands of ugly rawnesses

از خمار صد هزاران زشتِ خام

At last became mature and a master

عاقبت او پخته و استاد شد

He leapt from servitude to the world and became free

جَست از رِقّ جهان و آزاد شد

He became drunk from the everlasting wine

از شراب لایزالی گشت مست

He gained discernment and was saved from creation

شد ممیز از خلایق باز رَست

From their weak, imitation-filled belief

ز اعتقاد سست پر تقلیدشان

And from the fantasy of their sightless eye

وز خیال دیده‌ی بی‌دیدشان

Masnavi Book 6 - Verse 2773

Caravan after caravan from this desert

کاروان بر کاروان زین بادیه

Arrives every evening and morning

می‌رسد در هر مَسا و غادیه

It comes and takes our room as pledge

آید و گیرد وثاق ما گرو

Saying: I have arrived; our turn has come, you go

که رسیدم، نوبت ما شد تو رَو

It is the King's road, one flowing from this side

جاده‌ی شاهست، آن زین سو روان

And one from that side, coming and going

وآن از آن سو، صادران و واردان

Look carefully: seated, we are moving

نیک بنگر ما نشسته می‌رویم

Do you not see we are messengers to a new place?

می‌نبینی قاصد جای نویم

You do not take capital for the sake of every passing state

بهر حالی می‌نگیری راس مال

Rather for purposes in the final outcome

بلک از بهر غرض‌ها در مآل

So this is the traveler, O worshipper of the road

پس مسافر این بود ای ره‌پرست

Whose journey and method are toward the future

که مسیر و روش در مستقبلست

Masnavi Book 6 - Verse 2795

I am Joseph in Your prison, O kingly mark

یوسفم، در حبس تو ای شهْ نشان

Free me from the tricks of women

هین ز دَستانِ زنانم وا رهان

From the Throne where my stable was

از سوی عرشی که بودم مَربَط او

The mother's appetite cast me down: descend

شهوت مادر فکندم که اِهبَطوا

Then I fell from that complete perfection

پس فتادم زان کمال مُستَتِم

By the art of the old woman into the prison of the womb

از فن زالی به زندان رحم

It brings the spirit from the Throne into brokenness

روح را از عرش آرد در حَطیم

Therefore the cunning of women is great

لاجَرَم کِیْد زنان باشد عظیم

Masnavi Book 6 - Verse 2804

I made rue appear against the evil eye

من سپند از چشم بد کردم پدید

Yet even in my rue the evil eye arrived

در سپندم نیز چشم بد رسید

The repeller of every evil eye, before and after

دافع هر چشم بد از پیش و پس

Is only Your intoxicated eyes

چشم‌های پر خمار تست و بس

Your beautiful eye, O King

چشم بد را چشم نیکویت شها

Defeats and uproots the evil eye; what good medicine

مات و مستاصل کند نعم الدوا

Rather, from Your eye alchemies arrive

بل ز چشمت کیمیاها می‌رسد

It makes the evil eye into a beautiful eye

چشم بد را چشم نیکو می‌کند

Masnavi Book 6 - Verse 2808

The King's eye struck the eye of the falcon-heart

چشم شه بر چشم بازِ دل زَدست

His falcon-eye became strong in aspiration

چشم بازش سخت با هِمَّت شدست

From the great aspiration it received through that gaze

تا ز بس هِمَّت که یابید از نظر

The King's falcon hunts nothing but a male lion

می‌نگیرد بازِ شه جز شیر نر

What lion? That spiritual royal falcon

شیر چه؟ کان شاه‌باز معنوی

Is both Your prey and You are its hunt

هم شکار تست و هم صیدش توی

The whistle of the soul-falcon sounded in the meadow of religion

شد صفیر باز جان در مرج دین

With cries of "I do not love those that set"

نعره‌های لا اُحِبُّ الافِلین

Masnavi Book 6 - Verse 2861

Muhammad became intercessor for every branded sinner

زان محمد شافع هر داغ بود

Because his eye did not turn from anything but the King

که ز جز شه چشم او مازاغ بود

In the night of the world, when the sun is veiled

در شب دنیا که محجوبست شید

He looked upon Truth and his hope was from Him

ناظر حق بود و زو بودش امید

From "Have We not expanded," his two eyes received kohl

از اَلَم نَشرَح دو چشمش سرمه یافت

He saw what Gabriel could not bear

دید آنچ جبرئیل آن بر نتافت

The orphan whose eye Truth anoints with kohl

مر یتیمی را که سرمه حق کشد

Becomes a unique pearl with guidance

گردد او دُرّ یتیم با رَشَد

His light overcomes the atoms

نور او بر ذره‌ها غالب شود

Such that he becomes seeker of the true Desired

آن‌چنان مطلوب را طالب شود

Masnavi Book 6 - Verse 2867

The witness's instrument is tongue and sharp eye

آلتِ شاهد، زبان و چشم تیز

For no secret escapes his night-vigil

که ز شب‌خیزش ندارد سِرّ گُریز

The witness's speech stands in place of seeing

گفتِ شاهد، زان به جای دیده است

Because with an unbiased eye he has seen the secret

کو به دیده‌ی بی‌غرض، سِرّ دیده است

The claimant has seen, but with bias

مدعی دیده‌ست، اما با غرض

Bias becomes a veil for the eye of the heart

پرده باشد دیده‌ی دل را غرض

Truth wants you to become a zahid

حق همی‌خواهد که تو زاهد شوی

So that you leave bias and become a witness

تا غرض بگذاری و شاهد شوی

Masnavi Book 6 - Verse 2882

The place where Truth looks is the heart in both worlds

منظر حق، دل بُوَد در دو سرا

For the King's gaze falls upon the witness

که نظر، در شاهد آید شاه را

The love of Truth and the secret of His witnessing-play

عشق حقّ و، سِرِّ شاهدبازیش

Was the source of all His veil-making

بود مایه‌ی جمله پرده‌سازیش

Then, because of this, He said "Were it not for you" in meeting

پس از آن لولاک گفت اندر لِقا

On the Night Journey, our witness-loving One

در شب معراجِ، شاهدباز ما

Masnavi Book 6 - Verse 2898

Seeing a face other than You became a chain on the throat

دیدِ روی جز تو شد غُلِّ گلو

Everything stranger/alien to God is false

کلُّ شیءٍ ما سِوَی الله باطلُ

They are false, yet they appear to me as guidance

باطل‌اند و می‌نمایندم رَشَد

For falsehood pulls the false

زانک باطل، باطلان را می‌کشد

Every atom in this earth and sky

ذرّه ذرّه کاندرین ارض و سماست

Is like amber, pulling its own kind

جنس خود را هر یکی چون کهرباست

From these attractions, O God who knows secrets

زین کششها ای خدای رازدان

Give us safety through the attraction of Your kindness

تو به جذب لطف خودْمان دِه امان

You are dominant over all attractors, O Buyer

غالبی بر جاذبان ای مشتری

It is fitting that You buy back the helpless

شاید ار درماندگان را وا خری

Masnavi Book 6 - Verse 2908

They said: We have become like soul bound to clay

گفت: ما گشتیم چون جانْ بندِ طین

You are the sun of the soul on the Day of Judgment

آفتاب جان تویی در یوم دین

The time has come, O hidden-moving King

وقت آن شد ای شه مکتومْ‌سَیْر

That from generosity You move a hair for good

کز کرَم ریشی بجنبانی به خیر

Each one showed its own property

هر یکی خاصیت خود را نمود

All those arts increased misfortune

آن هنرها جمله بدبختی فزود

Except the property of that one of happy senses

جز همان خاصیت آن خوش‌حواس

Whose eye at night recognized the Sultan

که به شب بُد چشم او سلطان‌شناس

All those arts were ogres on the road

آن هنرها جمله غول راه بود

Except the eye that was aware of the King

غیر چشمی کو ز شه آگاه بود

Masnavi Book 6 - Verse 2952

Reason said to him: kinship certainly

عقل می‌گفتش که جنسیّت یقین

Comes through meaning, not through water and clay

از ره معنیست نی از آب و طین

Blessed is the eye whose commander is reason

ای خُنُک چشمی که عقلستش امیر

End-seeing, learned, and clear-sighted

عاقبت‌بین باشد و حِبر و قریر

Bring the difference between ugly and beautiful from reason

فرق زشت و نغز از عقل آورید

Not from an eye that only said black and white

نی ز چشمی کز سیه گفت و سپید

The eye is deceived by the greenery of the dung-hill

چشم غره شد به خضرای دمن

Reason says: strike it upon my touchstone

عقل گوید بر محَکِّ ماشْ زن

The appetite-seeing eye is the bird's ruin

آفت مرغست چشم کام‌بین

Trap-seeing reason is the bird's release

مَخلَص مرغست عقل دام‌بین

There was another trap that reason did not perceive

دام دیگر بُد که عقلش در نیافت

Revelation that sees the unseen hastened from that side

وحی غایب‌بین بدین سو زان شتافت

Masnavi Book 6 - Verse 2992

What is kinship? A kind of gaze

چیست جنسیت؟ یکی نوع نظر

Through which they find a way into one another

که بدان یابند ره در هم‌دگر

The gaze that Truth hid within him

آن نظر که کرد حق در وی نهان

When He places it in you, you become of that kind

چون نهد در تو، تو گردی جنس آن

What pulls the body in every direction? The gaze

هر طرف چه می‌کشد تن را؟ نظر

How could the unaware pull? It is the aware that pulls

بی‌خبر را کی کشاند؟ با خبر

When He places Gabriel's attributes in you

چون نهد در تو صفات جبرئیل

Like a chick, you seek the path of air

هم‌چو فرخی بر هواجویی سبیل

Waiting, with eyes set on the air

منتظر بنهاده دیده در هوا

Alien to earth, in love with the sky

از زمین بیگانه، عاشق بر سما

When He places donkey-qualities in you

چون نهد در تو صفت‌های خری

Even if you have a hundred wings, you fly to the stable

صد پَرَت گر هست، بر آخُر پَری

Masnavi Book 6 - Verse 3007

Seek character, and sit with the sweet-natured

در پی خو باش و با خوش‌خو نشین

See how rose-oil receives character

خوپذیری، روغن گل را ببین

The dust of the grave gains honor from the man

خاک گور از مرد هم یابد شرف

Until the heart places face and palm upon his grave

تا نهد بر گور او دل روی و کف

His dust becomes of the soul's nature

خاک او هم‌سیرت جان می‌شود

It becomes kohl for the eyes of the dear ones

سرمه‌ی چشم عزیزان می‌شود

How many asleep in the grave like dust

ای بسا در گور خفته خاک‌وار

Are better in benefit and spread than a hundred living ones

به ز صد احیا، به نفع و انتشار

Masnavi Book 6 - Verse 3020

That stranger came in hope of Him

بر امید “او” بیامد آن غریب

For He was kin and portion to strangers

کو غریبان را بُدی خویش و نسیب

That stranger was accustomed to His door

با درش بود آن غریب آموخته

He had taken endless debt from His gifts

وامِ بی‌حد از عطایش توخته

He borrowed on the backing of that Generous One

هم به پشت آن کریم او وام کرد

For the man trusted in His givings

که به بخششهاش واثق بود مرد

Through Him he became carefree and debt-seeking

لا ابالی گشته زو و وام‌جو

In hope, accustomed to the sea of generosity

بر امید قُلزُم اکرام‌خو

A fox whose backing is from those lions

روبهی که هست زان شیرانش پشت

Breaks the skull of leopards with its fist

بشکند کله‌ی پلنگان را به مشت

Masnavi Book 6 - Verse 3071

The Seal of Messengers told from this tale

زین حکایت کرد آن ختم رسل

From the King eternal, without beginning and end

از ملیک لا یزال و لم یزل

I did not fit in the heavens and space

که نگنجیدم در افلاک و خَلا

Nor in reasons and exalted souls

در عقول و در نفوس با عُلا

I fit in the heart of the believer as a guest

در دل مومن بگنجیدم چو ضَیف

Without why, without how, without quality

بی ز چون و بی چگونه بی ز کیف

Without such a mirror, neither earth nor time

بی‌چنین آیینه از خوبی من

Could bear the reflection of My beauty

برنتابد نه زمین و نه زَمَن

Masnavi Book 6 - Verse 3083

From desire and love for that light of guidance

وز هوا و عشق آن نور رَشاد

Zipporah gave both eyes to the wind

خود صفورا هر دو دیده باد داد

First she closed one eye and saw

اولا بر بست یک چشم و بدید

The light of his face, and that eye flew away

نور روی او و آن چشمش پرید

Then her patience did not remain, and the other

بعد از آن صبرش نماند و آن دگر

She opened and spent upon that moon

بر گشاد و کرد خرج آن قمر

She said: I regret that I did not have

گفت حسرت می‌خورم که صد هزار

A hundred thousand eyes to sacrifice

دیده بودی تا همی‌کردم نثار

The window of my eye was ruined by the moon

روزن چشمم ز مه ویران شدست

But the moon, like a treasure, settled in the ruin

لیک مه چون گنج در ویران نشست

When a treasure is there, how would this ruin

کی گذارد گنج، کین ویرانه‌ام

Remember my palace and house?

یاد آرد از رواق و خانه‌ام

Masnavi Book 6 - Verse 3095

Open a window toward Joseph

هین دریچه سوی یوسف باز کن

From its crack, begin a little opening

وز شکافش فرجه‌ای آغاز کن

Loving is making that window

عشق‌ورزی آن دریچه کردنست

Through which the breast is lit by the Friend's beauty

کز جمال دوست سینه روشنست

Then always look upon the face of the beloved

پس هماره روی معشوقه نگر

This is in your hand; listen, father

این به دست تست، بشنو ای پدر

Make a road into your inward places

راه کن در اندرونها خویش را

Remove perception that thinks of others

دور کن ادراک غیراندیش را

You have alchemy; make it medicine for the skin

کیمیا داری دوای پوست کن

Through this craft, make enemies into friends

دشمنان را زین صِناعت دوست کن

When you become beautiful, you reach that Beautiful One

چون شدی زیبا، بِدان زیبا رسی

Who frees the spirit from loneliness

که رهاند روح را از بی‌کسی

Masnavi Book 6 - Verse 3124

When he came to awareness, he said: O Creator

چون به هوش آمد بگفت ای کردگار

I am guilty; I had hoped in creation

مُجرِمم، بودم به خلق اومیدوار

Though the master had been very generous

گرچه خواجه بس سخاوت کرده بود

None of it equaled Your gift

هیچ آن کفو عطای تو نبود

He gave a hat, and You gave a head full of wisdom

او کله بخشید و تو سَرْ پُر خِرَد

He gave a robe, and You gave height and stature

او قبا بخشید و تو بالا و قد

He gave me gold, and You gave the hand that counts gold

او زرم داد و تو دست زرشمار

He gave me a mount, and You gave the rider's reason

او ستورم داد و تو عقل سوار

Gold is Yours; he did not create gold

زر از آنِ تست، زر او نافرید

Bread is Yours; bread reached him from You

نان از آن تست، نان از تُش رسید

That generosity and mercy too You gave him

آن سخا و رحم هم تو دادیش

By which You increased his joy in generosity

کز سخاوت می‌فزودی شادیش

Masnavi Book 6 - Verse 3144

These generations fell into the well of the world

در چَهِ دنیا فتادند این قرون

Each saw its own reflection inside the well

عکس خود را دید هر یک چَهْ درون

Know what appeared in your well as coming from outside

از برون دان، آنچ در چاهت نمود

Otherwise that lion who went down into the well

ورنه آن شیری، که در چه شد فرود

Was led astray by a rabbit saying: O so-and-so

برد خرگوشیش از ره کِای فلان

In the depth of the well is that fierce lion

در تگ چاهست آن شیر ژیان

Go into the well and take vengeance from him

در رَو اندر چاه، کین از وی بکِش

Since you are stronger than he, tear off his head

چون ازو غالب‌تری، سر بر کَنَش

That imitator became the rabbit's mockery

آن مقلد، سخره‌ی خرگوش شد

From his own imagination he became full of boiling

از خیال خویشتن پر جوش شد

He did not say: This image is not the water's gift

او نگفت این نقش، دادِ آب نیست

This is nothing but the trick of that trickster

این به جز تقلیب آن قلاب نیست

Masnavi Book 6 - Verse 3153

When you saw your own ugliness, O Hasan

چونک قُبحِ خویش دیدی ای حَسَن

Do not strike the mirror

اندر آیینه، بر آیینه مزن

A bright star strikes upon the water

می‌زند بر آب استاره‌ی سَنی

You are dust, striking the reflection of the star

خاک، تو، بر عکسِ اختر می‌زنی

Saying: This unlucky star has appeared in the water

کین ستاره‌ی نحس در آب آمدست

To place our fortune under its hand

تا کند او سعد ما را زیردست

You pour the dust of domination on its head

خاکِ استیلا بریزی بر سرش

Because through doubt you imagine it the star

چونک پنداری ز شبهه اخترش

The reflection became hidden and moved into the unseen

عکسْ پنهان گشت و اندر غیب راند

You imagined that the star no longer remained

تو گمان بردی که آن اختر نماند

That unlucky star is still in the sky

آن ستاره‌ی نحس هست اندر سما

Its remedy too must be made toward that side

هم بدان سو بایدش کردن دوا

Rather, the heart must be bound toward the directionless

بلک باید دل سوی بی‌سوی بست

This-side misfortune is the reflection of directionless misfortune

نحس این سو، عکس نحس بی‌سو است

Masnavi Book 6 - Verse 3161

The gift is the gift of Truth; know His giving

داد، دادِ حق شناس و بخششش

Its reflection is in five and six

عکس آن دادست اندر پنج و شش

How long will a reflection last in sight?

عکس، آخر چند پاید در نظر

Practice seeing the Origin, O crooked-seeing one

اصل بینی پیشه کن، ای کژنگر

When Truth gave to the people of need

حق چو بخشش کرد بر اهل نیاز

With the gift He gave them long life

با عطا بخشیدشان عمر دراز

The blessing and the blessed one became eternal

خالدین شد نعمت و منعَم عَلَیه

He is the Life-Giver of the dead, so pass toward Him

محییَ الموتاست فَاْجْتازوا اِلیه

If appetite for bread and water does not remain

گر نماند اشتهای نان و آب

Without these two, He gives you pure nourishment

بدهدت بی این دو قوت مستطاب

Masnavi Book 6 - Verse 3170

What is soul, that you should make it your document?

جان چه باشد که تو سازی زو سند؟

Truth makes you alive through His own love

حق به عشق خویش زنده‌ت می‌کند

Ask from Him the life of love; do not ask for soul

زو حیات عشق خواه و جان مخواه

Ask from Him that provision; do not ask for bread

تو ازو آن رزق خواه و نان مخواه

Masnavi Book 6 - Verse 3175

Centuries have passed, and this is a new age; the moon is still that moon, but the water is not that water.

قرنها بگذشت و این قرن نویست / ماه آن ماهست، آب آن آب نیست

Justice is still that justice, and grace is still that grace; yet the age and its peoples have been replaced.

عدل آن عدلست و فضل آن فضل هم / لیک مستَبدَل شد آن قرن و اُمَم

Age after age has gone by, noble one; yet these meanings remain, steady and enduring.

قرنها بر قرنها رفت ای همام / وین معانی بر قرار و بر دوام

Masnavi Book 6 - Verse 3192

Since the saints of God have been transformed, they are no longer of ordinary creation; turn the page.

چون مُبَدَّل گشته‌اند ابدال حق / نیستند از خلق، بر گردان ورق

How can the qibla of oneness be two? How can dust become the object of the angels' prostration?

قبله‌ی وحدانیت، دو چون بود؟ / خاک، مسجود ملایک چون شود؟

When a man saw the reflection of an apple in this stream, the very sight filled his hem with apples.

چون درین جو دیدعکس سیب، مرد / دامنش را دیدِ آن، پُر سیب کرد

How could what he saw in the stream be mere imagination, when seeing it filled a hundred sacks?

آنچ در جُو دید کی باشد خیال / چونک شد از دیدنش پُر صد جَوال

"You did not throw when you threw" was Ahmad's station; seeing him became seeing the Creator.

ما رمیت اذ رمیتْ احمد بُدست / دیدن او دیدن خالق شدست

Serving him is serving God; seeing the day is seeing through this window.

خدمت او خدمت حق کردنست / روز دیدن، دیدن این روزنست

Masnavi Book 6 - Verse 3213

How can the crescent shine before this sun? What is Zal's strength beside such a Rustam?

پیش این خورشید کی تابد هلال؟ / با چنان رستم چه باشد زور زال؟

That Creator seeks and overcomes, until He lays waste to all these borrowed existences.

طالبست و غالبست آن کردگار / تا ز هستی‌ها بر آرد او دمار

Do not say two, do not know two, do not call it two; see the servant dissolved in his master.

دو مگو و دو مدان و دو مخوان / بنده را در خواجه‌ی خود محو دان

And the master too, in the light of the Master-Creator, is vanished, dead, bewildered, and buried.

خواجه هم در نور خواجه‌آفرین / فانیست و مرده و مات و دفین

If you see this master as separate from God, you lose both the text and its preface.

چون جدا بینی ز حق این خواجه را / گم کنی هم متن و هم دیباجه را

Come, free the eye and heart from clay; there is one qibla here, do not see two qiblas.

چشم و دل را هین گذاره کن ز طین / این یکی قبله‌ست دو قبله مبین

Masnavi Book 6 - Verse 3231

The cross-eyed one sees double when deprived of sweetness; cross-eyed, he sees ten, O betrayer.

احول دو بین چو بی‌بَر شد ز نوش / احول ده بینی ای مادر فروش

In this earthen house of Kashan, because of cross-eyed vision, wander like Umar, wander like prophetic Ali.

اندرین کاشانِ خاک از احولی / چون عُمَر می‌گرد چون نَبْوی علی

For the cross-eyed one, in this ruined old cloister, every corner seems to hold a new feast, "there is the good."

هست احول را درین ویرانه دیر / گوشه گوشه نقل نو ای ثَمَّ خِیْر

But if you have two eyes that know God, see the Friend filling the field of both worlds.

ور دو چشم حق‌شناس آمد ترا / دوست پُر بین عرصه‌ی هر دو سرا

Then you are freed from being sent from place to place in this house of fear and hope.

وا رهیدی از حواله‌ی جا به جا / اندرین کاشانِ پر خوف و رجا

Masnavi Book 6 - Verse 3236

If you saw a bud or a tree in this stream, do not think it mere illusion, as in every other stream.

اندرین جو غنچه دیدی یا شجر / هم‌چو هر جو تو خیالش ظن مبر

For from the very essence of these reflected forms, Truth becomes real for you and becomes the fruit-seller.

که ترا از عین این عکس نقوش / حق حقیقت گردد و میوه‌فروش

The eye is freed from double vision by this water; it sees a reflection, and the basket becomes full.

چشم ازین آب از حَوَل حُر می‌شود / عکس می‌بیند سبد پر می‌شود

Masnavi Book 6 - Verse 3242

Do not apply this wisdom to every stream; in this stream, see the moon, do not call it only a reflection.

بر همه جُوها تو این حکمت مران / اندرین جُو ماه بین، عکسش مخوان

This is the water of Khidr, not the water of beasts and snares; whatever appears within it is Truth.

آب خضرست این، نه آب دام و دد / هر چه اندر وی نماید حق بود

From the bed of this stream the moon says, "I am the moon; I am not a reflection, I am your companion and fellow-speaker."

زین تگ جو ماه گوید: من مَهَم / من نه عکسم، هم‌حدیث و همرهم

Whatever is above is present in this stream; take hold of it above or take hold of it here.

اندرین جو آنچ بر بالاست هست / خواه بالا، خواه در وی دار دست

Masnavi Book 6 - Verse 3252

He said: when a servant is granted the grace to host a blessed guest,

گفت چون توفیق یابد بنده‌ای / که کند مهمانی فرخنده‌ای

He offers his wealth on that guest's path, and offers his rank for that guest's rank.

مال خود ایثار راه او کند / جاه خود ایثار جاه او کند

Gratitude to him is surely gratitude to God, since God joined him with the grace of doing good.

شکر او شکر خدا باشد یقین / چون به احسان کرد توفیقش قرین

To leave gratitude to him is to leave gratitude to God; without doubt, his right is joined to God's right.

ترک شکرش ترک شکر حق بود / حق او لا شک به حق مُلحَق بود

Give thanks to God for blessings, and also give thanks and remembrance to the spiritual master.

شکر می‌کن مر خدا را در نِعَم / نیز می‌کن شکر و ذکر خواجه هم

On the Day of Resurrection God will say to the servant: "Come, what did you do with what I gave you?"

در قیامت بنده را گوید خدا / هین چه کردی آنچ دادم من ترا

He will say, "My Lord, I thanked You with my soul, for the source of that provision and bread was You."

گوید ای رب شکر تو کردم به جان / چون ز تو بود اصل آن روزی و نان

God will say to him, "No, you did not thank Me, because you did not thank the one skilled in generosity."

گویدش حق نه نکردی شکر من / چون نکردی شکر آن اکرام‌فن

Masnavi Book 6 - Verse 3259

On the Day of Resurrection God will say to the servant: "Come, what did you do with what I gave you?"

در قیامت بنده را گوید خدا / هین چه کردی آنچ دادم من ترا

He will say, "My Lord, I thanked You with my soul, for the source of that provision and bread was You."

گوید ای رب شکر تو کردم به جان / چون ز تو بود اصل آن روزی و نان

God will say, "No, you did not thank Me, because you did not thank the one skilled in generosity."

گویدش حق، نه، نکردی شکر من / چون نکردی شکر آن اکرام‌فن

You wronged and oppressed a generous one; was it not from his hand that My blessing reached you?

بر کریمی کرده‌ای ظلم و ستم / نه ز دست او رسیدت نعمتم

Masnavi Book 6 - Verse 3281

A sheep fled from Moses, the one who spoke with God; Moses' feet blistered, his sandals wore away.

گوسفندی از کلیم الله گریخت / پای موسی آبله شد نعل ریخت

He searched after it until nightfall, while the flock vanished from his sight.

در پی او تا به شب در جست و جو / وان رمه غایب شده از چشم او

The sheep, worn out, grew weak and stopped; then Moses brushed the dust from it.

گوسفند از ماندگی شد سست و ماند / پس کلیم الله گَرد از وی فشاند

He rubbed his hand over its back and head, caressing it with love like its mother.

کف همی‌مالید بر پشت و سرش / می‌نواخت از مهر، هم‌چون مادرش

There was not half a particle of darkness or anger; there was only kindness, mercy, and tears.

نیم ذره طیرگی و خشم نی / غیر مهر و رحم و آب چشم نی

He said, "Suppose you had no mercy on me; why did your own nature wrong itself?"

گفت گیرم بر منت رحمی نبود / طبع تو بر خود چرا استم نمود؟

At that moment God said to the angels: "Such a one is worthy of prophethood."

با ملایک گفت یزدان آن زمان / که نبوت را همی ‌زیبد فلان

Masnavi Book 6 - Verse 3322

Where is our reason, that it might see west and east, while a hundred kinds of lightning strike the spirits?

عقل ما کو تا ببیند غرب و شرق / روح‌ها را می‌زند صد گونه برق

Its ebb and flow was foam upon a sea; the ebb ended, and the flood-tide remained.

جزر و مدش بد به بحری در زبد / منتهی شد جزر و، باقی ماند مد

Masnavi Book 6 - Verse 3341

When will the blindfold be lifted from the eye of day? How could the creation become madly in love with the Maker?

چشم‌بند از چشم روزی کی رود / صنع از صانع چه سان شیدا شود

You have eyes; look with your own eyes. Do not look through the eyes of an ignorant fool.

چشم‌داری تو به چشم خود نگر / منگر از چشم سفیهی بی‌خبر

You have ears; listen with your own ears. Why should you be hostage to the ears of fools?

گوش داری تو به گوش خود شنو / گوش گولان را چرا باشی گرو

Make seeing your practice without imitation; think also for the sake of your own reason.

بی ز تقلیدی نظر را پیشه کن / هم برای عقل خود اندیشه کن

Masnavi Book 6 - Verse 3386

"O God, if that young man has walked a crooked path, no refuge can be made except in You.

کای خدا، گر آن جوان کژ رفت راه / که نشاید ساختن جز تو پناه

Make him Yours; do not take Yourself from him, though he seeks release from every captor.

تو از آنِ خود بکن، از وی مگیر / گرچه او خواهد خلاص از هر اسیر

For all these creatures are needy, from the beggar to the king.

زانک محتاجند این خلقان همه / از گدایی گیر تا سلطان همه

In the presence of the perfect sun, to seek guidance from a candle and a wick

با حضور آفتاب با کمال / رهنمایی جستن از شمع و ذُبال

Is without doubt a failure of Spiritual Courtesy and Discipline from us, ingratitude for blessing, and an act of desire."

بی‌گمان، تَرکِ ادب باشد ز ما / کُفرِ نعمت باشد و فعلِ هوا

Masnavi Book 6 - Verse 3392

But most minds, in their thinking, are like bats, lovers of darkness.

لیک اغلب هوش‌ها در افتکار / هم‌چو خفاشند ظلمتْ دوستدار

If at night a bat eats a worm, the sun of the soul is what nourishes that worm.

در شب ار خفاش کِرمی می‌خورد / کِرم را خورشیدِ جان می‌پرورد

The sun from which light overflows gives a morsel even to its own enemy.

آفتابی که ضیا زو می‌زِهد / دشمن خود را نَواله می‌دهد

But a royal falcon, who is no bat, has an open eye that sees straight and bright.

لیک شهبازی که او خفاش نیست / چشم بازش راست‌بین و روشنیست

If he seeks growth in the night like a bat, the sun will twist his ear in discipline.

گر به شب جوید چو خفاش او نُمو / در ادب خورشید مالَد گوش او

It will say, "Suppose that stubborn bat has an excuse; what, after all, has happened to you?"

گویدش گیرم که آن خفاشِ لُد / علتی دارد، ترا باری چه شد

I will discipline you through the pain of grief, so you never again turn your head from the sun.

مالِشت بِدهَم به زجر از اکتیاب / تا نتابی سر دگر از آفتاب

Masnavi Book 6 - Verse 3400

Just as Joseph, from prison, with need, humility, and blessedness,

آن‌چنان که یوسف از زندانیی / با نیازی، خاضعی، سعدانیی

Asked for help, saying, "When you go out and your affairs are set right before the king,

خواست یاری، گفت: چون بیرون روی / پیش شه گردد امورت مستوی

Remember me before that mighty one's throne, so that he may ransom me too from this prison."

یاد من کن پیش تخت آن عزیز / تا مرا هم وا خَرَد زین حبس نیز

How can one prisoner, in captivity, free another prisoner?

کی دهد زندانیی در اِقتناص / مرد زندانی دیگر را خلاص؟

All the people of the world are prisoners, awaiting death in the perishing house.

اهل دنیا جملگان زندانیند / انتظار مرگ دار فانیند

Except, perhaps, for one rare solitary one: his body is in prison, but his soul is Saturn-high.

جز مگر نادر یکی فردانیی / تن بزندان، جان او کیوانیی

So the recompense for Joseph seeing him as a helper was that Joseph remained imprisoned for several years.

پس جزای آنک دید او را معین / ماند یوسف حبس در بِضْعَ سَنین

Masnavi Book 6 - Verse 3409

What fault has come from the sun of justice, that you should fall into darkness like a bat?

که چه تقصیر آمد از خورشید داد / تا تو چون خفاش افتی در سواد؟

Come, what fault has come from the sea and cloud, that you seek help from sand and mirage?

هین چه تقصیر آمد از بحر و سحاب / تا تو یاری خواهی از ریگ و سراب؟

If common people are bat-natured and bound to metaphor, Joseph, you at least have open eyes.

عام اگر خفاش طبعند و مجاز / یوسفا داری تو آخر چشم باز

If a bat went into blindness and gloom, what happened to the falcon with the kingly eye?

گر خفاشی رفت در کور و کبود / باز سلطان دیده را باری چه بود؟

So the Master disciplined him for this fault: do not make rotten wood your support.

پس ادب کردش بدین جرم اوستاد / که مساز از چوبِ پوسیده عماد

Masnavi Book 6 - Verse 3414

But He kept Joseph occupied with Himself, so that the pain of that prison would not enter his heart.

لیک یوسف را به خود مشغول کرد / تا نیاید در دلش زان حبس درد

God gave him such intimacy and intoxication that neither prison nor darkness remained before him.

آن‌چنانش انس و مستی داد حق / که نه زندان ماند پیشش نه غَسَق

Know that the path of joy is from within, not from without; seeking palaces and fortresses is foolishness.

راه لذت از درون دان نه از برون / ابلهی دان جُستن قصر و حُصون

One person is drunk and joyful in the corner of a mosque; another is sour and unfulfilled in a garden.

آن یکی در کنج مسجد مست و شاد / وآن دگر در باغ ترش و بی‌مراد

Masnavi Book 6 - Verse 3422

The palace is nothing; tear down the body. The treasure is in the ruin, my prince.

قصر چیزی نیست ویران کن بدن / گنج در ویرانیست ای میرِ من

Do you not see that in the wine gathering, the drunkard becomes joyful only when he is ruined?

این نمی‌بینی که در بزم شراب / مست آنگه خوش شود کو شد خراب؟

Though the house is full of designs, pull it up; seek the treasure, and with the treasure make it prosperous.

گرچه پر نقش است خانه، بر کَنَش / گنج جو، وَز گنج آبادان کُنش

The house full of designs, images, and imaginations; these forms are like a veil over the treasure of Union.

خانه‌ی پر نقشِ تصویر و خیال / وین صور چون پرده بر گنج وصال

It is the ray of the treasure, the gleam of gold, that makes these images boil up in this breast.

پرتو گنجست و تابش‌های زر / که درین سینه همی‌جوشد صور

Masnavi Book 6 - Verse 3427

By the grace and reflection of the noble water, the particles of foam became a veil over the face of the water.

هم ز لطف و عکس آب با شرف / پرده شد بر روی آب اجزای کف

By the grace and surge of the precious soul, the body-person became a veil over the face of the soul.

هم ز لطف و جوش جان با ثمن / پرده‌ای بر روی جان شد شخص تن

So hear the saying that has arisen in mouths: what is upon us, brother, is also from us.

پس مثل بشنو که در افواه خاست / که اینچ بر ماست ای برادر هم ز ماست

Because of this veil, these foam-worshipping thirsty ones have fallen far from the pure water.

زین حجاب، این تشنگان کف‌پرست / ز آب صافی اوفتاده دوردست

O sun, with a qibla and imam like You, we still worship night and behave like bats.

آفتابا، با چو تو قبله و امام / شب‌پرستی و خفاشی می‌کنیم

Turn these bats toward Yourself in flight; O refuge, purchase them out of their bat-like state.

سوی خود کن این خفاشان را مطار / زین خفاشیشان بِخَر ای مستجار

Masnavi Book 6 - Verse 3445

That wondrous orphan pearl is worth a hundred moons, for by one gesture from him the moon split in two.

صد چو ماهست آن عجب دُرِّ یتیم / که به یک ایماء او شد مه دو نیم

The wonder he showed in the splitting of the moon was still only according to the weakness of people's senses.

آن عجب کو در شکاف مه نمود / هم به قدر ضعف حس خلق بود

The work and state of prophets and messengers is beyond the spheres and stars.

کار و بار انبیا و مرسلون / هست از افلاک و اخترها برون

Go beyond the spheres and their turning yourself; only then behold that work and state.

تو برون رو هم ز افلاک و دوار / وانگهان نظاره کن آن کار و بار

Inside an egg, like chicks, you cannot hear the praise of the birds of the air.

در میان بیضه‌ای چون فرخ‌ها / نشنوی تسبیح مرغان هوا

Masnavi Book 6 - Verse 3451

Whatever the sun of God's grace shone upon, from dog to horse, received the glory of the Companions of the Cave.

آفتاب لطف حق بر هر چه تافت / از سگ و از اسپ، فَّرِ کَهْف یافت

Do not think the radiance of His grace gives the same mark to stone and ruby alike.

تاب لطفش را تو یکسان هم مدان / سنگ را و لعل را داد او نشان

The ruby has from it a borrowed treasure; the stone has only warmth and shining.

لعل را زان هست گنج مُقتَبَس / سنگ را گرمی و تابانی و بس

Masnavi Book 6 - Verse 3461

When desire becomes the broker and describer, you buy a Joseph for three yards of cloth.

چون غرض دلاله گشت و واصفی / از سه گز کرباس یابی یوسفی

When the time comes for the soul's separation, the demon becomes broker for the pearl of faith.

چونک هنگام فِراق جان شود / دیوْ دلالِ دُرِ ایمان شود

Then the fool sells faith in haste, in that constriction, for one pitcher of water.

پس فروشد ابله ایمان را شتاب / اندر آن تَنگی به یک اِبریق آب

But that is an illusion, not a pitcher; the broker's aim is nothing but deception.

وان خیالی باشد و اِبریق نی / قصد آن دلال جز تخریق نی

Now, while you are healthy and strong, you give truthfulness away for an illusion.

این زمان که تو صحیح و فربهی / صدق را بهر خیالی می‌دهی

Every moment you sell the mine's pearl, and like a child you take walnuts in return.

می‌فروشی هر زمانی دُرِّ کان / هم‌چو طفلی می‌ستانی گردگان

Masnavi Book 6 - Verse 3468

A form has boiled up in your imagination; like a walnut, it is rotten when struck.

در خیالت صورتی جوشیده‌ای / همچو جوزی وقت دَق پوسیده‌ای

At the beginning that imagination is like the full moon, but in the end it becomes like a crescent.

هست از آغاز چون بدر آن خیال / لیک آخر می‌شود هم‌چون هلال

If you look at its end from the beginning, you will be free from its weak deception.

گر تو اول بنگری چون آخرش / فارغ آیی از فریب فاترش

The world is a rotten walnut, trustworthy one; test it less, and see it from afar.

جوز پوسیده‌ست دنیا ای امین / امتحانش کم کن از دورش ببین

What is the kohl God applies? It lets the guided soul see from behind a hundred veils.

آن چه سُرمه‌ست آنک یزدان می‌کشد؟ / کز پس صد پرده بیند جان رَشَد

Because the eye of the elder was paired with the end, with that eye he called the world a carcass.

چشم مهتر چون به آخر بود جفت / پس بدان دیده جهان را جیفه گفت

Masnavi Book 6 - Verse 3487

When you see that you are doing good, you strike upon life and comfort.

چون تو می‌بینی که نیکی می‌کنی / بر حیات و راحتی بر می‌زنی

But when fault and corruption go forth, that life and hidden taste disappear.

چونک تقصیر و فسادی می‌رود / آن حیات و ذوق پنهان می‌شود

Do not abandon your own sight for the sight of the low, for these vultures will drag you toward carrion.

دید خود مگذار از دید خسان / که به مردارت کشند این کرکسان

Why do you close your eyes like a narcissus? "Come, pull my staff, for I am blind, brother?"

چشم چون نرگس فروبندی که چی؟ / هین عصاام کش که کورم ای اچی؟

And the staff-puller you chose for the journey, you will see, is blinder than you.

وان عصاکش که گزیدی در سفر / خود ببینی باشد از تو کورتر

Masnavi Book 6 - Verse 3492

Blindly put your hand upon God's rope; do not trust anything except the command and prohibition of God.

دست کورانه به حبل الله زن / جز بر امر و نهی یزدانی مَتَن

What is God's rope? Letting go of desire, for this desire became a destroying wind for 'Ad.

چیست حبل‌الله، رها کردن هوا / کین هوا شد صَرصَری مر عاد را

Creation sits in prison because of desire; the bird's wings are tied by desire.

خلق، در زندان نشسته، از هواست / مرغ را پرها ببسته از هواست

Masnavi Book 6 - Verse 3497

You have seen the police of bodies on the earth; now see also the police of the soul's decrees.

شِحنه‌ی اجسام دیدی بر زمین؟ / شحنه‌ی احکام جان را هم ببین

The spirit has torments in its unseen realm, but until you escape, the torment remains hidden.

روح را در غیب خود اشکنجه‌هاست / لیک تا نَجْهی، شکنجه در خفاست

When you are freed, you will see the torment and ruin, for an opposite becomes visible through its opposite.

چون رهیدی بینی اشکنجه و دَمار / زانک ضِد از ضِد گردد آشکار

One who was born in a well and in black water, what does he know of the kindness of the plain and the suffering of the well?

آنک در چَهْ زاد و در آبِ سیاه / او چه داند لطف دشت و رنج چاه؟

When you abandon desire out of awe of God, a cup from God's Tasnim arrives.

چون رها کردی هوا از بیم حق / در رسد سَغراق از تسنیم حق

Masnavi Book 6 - Verse 3526

Since we have become aware of the how and the measure, seals have been placed upon our lips,

ما چو واقف گشته‌ایم از چون و چند / مُهر با لب‌های ما بنهاده‌اند

So that the secrets of the unseen will not be revealed, and livelihood and ordinary life will not collapse,

تا نگردد رازهای غیب فاش / تا نگردد منهدم عیش و معاش

So that the veil of Forgetfulness will not be torn completely, and the cauldron of suffering will not remain half-cooked.

تا ندَرَّد پرده‌ی غفلت تمام / تا نماند دیگ محنت نیم‌خام

Masnavi Book 6 - Verse 3570

Opposite hidden within opposite; burning fire hidden within water.

ضد اندر ضد، پنهان مُندَرَج / آتش اندر آب سوزان مندرج

Existence hidden within nonexistence; in the nature of the one who prostrates, the one before whom prostration is made.

درعدم پنهان شده موجودیی / در سرشتِ ساجدی، مسجودیی

Enclosed in fear, thousands of safeties; in the blackness of the eye, so much light.

درج در خوفی، هزاران آمنی / در سواد چشم، چندان روشنی

Inside the cow of the body, a prince; a treasure placed in a ruin.

اندرون گاو تن، شه‌زاده‌ای / گنج در ویرانه‌ای بنهاده‌ای

So that an old donkey flees from that precious one, sees the cow but not the king, meaning Iblis.

تا خری پیری گریزد زان نفیس / گاو بیند، شاه نی، یعنی بلیس

Masnavi Book 6 - Verse 3640

For those whose eyes are bright, the One God made the six directions a place where His signs appear,

بهر دیده‌روشنان یزدانِ فرد / شش جهت را مظهر آیات کرد

So that whatever animal or growing thing they behold, they may graze in the meadows of Divine beauty.

تا به هر حیوان و نامی کِه نْگَرَند / از ریاضِ حُسنِ رَبّانی چرند

For this reason He said to that army: wherever you turn, there is His Face.

بهر این فرمود با آن اِسْپَه او / حَیْثُ وَلَّیْتُم فَثَمَّ وَجْهُهُ

If in thirst you drink water from a cup, within the water you are beholding God.

از قدح،‌ گر در عطش آبی خورید / در درون آب حق را ناظرید

One who is not a lover, when he looks into water, sees only his own form, O clear-sighted one.

آنک عاشق نیست، او در آب در / صورت خود بیند ای صاحبْ‌بصر

When the lover's form has vanished in Him, then tell me: whom does he now see in the water?

صورتِ عاشق چو فانی شد درو / پس در آب اکنون که را بیند؟ بگو

Masnavi Book 6 - Verse 3647

His jealous guarding is over the lover and the truthful one; His jealous guarding is not over demons and beasts.

غیرتش بر عاشقی و صادقیست / غیرتش بر دیو و بر اُستور نیست

If a demon becomes a lover, he too wins the ball; he becomes Gabriel-like, and that demon dies.

دیو اگر عاشق شود هم گُویْ بُرد / جبرئیلی گشت و آن دیوی بمُرد

"My Satan submitted" becomes manifest there, when through His grace a Yazid becomes a Bayazid.

اَسْلَمَ الشَّیطانُ آنجا شد پدید / که یزیدی شد ز فضلش بایزید

Masnavi Book 6 - Verse 3658

A desire grew in their hearts from this prohibition: they had to search out its secret.

رغبتی زین منع در دِلشان بِرُست / که بباید سِرِّ آن را باز جست

Who is restrained by what is forbidden, since the human being is eager for what is denied?

کیست کز ممنوع گردد ممتنع / چونک اَلْانسان حَریصٌ ما مُنِع

Prohibition becomes aversion for the people of piety; prohibition becomes incitement for the people of desire.

نهی بر اهل تُقی تَبْغیض شد / نهی بر اهل هوا تحریض شد

Through this He misguides many people, and through this He guides a knowing heart.

پس ازین یُغْوی بِهِ قَوماً کَثیر / هم ازین یَهْدی بِهِ قَلباً خَبیر

When does the familiar pigeon flee from the reed? Rather, the pigeons of desire flee from that reed.

کی رمد از نی حَمامِ آشنا / بَل رَمَد زان نی حَماماتِ هوا

Masnavi Book 6 - Verse 3665

But exception and the glorification of God were separate from their reliance on themselves.

لیک استثنا و تسبیح خدا / ز اعتماد خود، بد از ایشان جدا

Masnavi Book 6 - Verse 3667

Even if there are a hundred books, they are only one chapter; the aim of a hundred directions is only one mihrab.

صد کتاب ار هست، جز یک باب نیست / صد جهت را قصد، جز محراب نیست

The way out of all these paths is one house; these thousands of hyacinths are from one seed.

این طُرُق را مَخلصَش یک خانه است / این هزاران سنبل از یک دانه است

A hundred thousand kinds of food, in consideration, are all one thing.

گونه‌گونه خوردنیها صد هزار / جمله یک چیزست اندر اعتبار

When you are completely filled by one, fifty foods grow cold in your heart.

از یکی چون سیر گشتی تو تمام / سرد شد اندر دلت پنجه طعام

In hunger, then, you have seen cross-eyed: you have seen one as hundreds of thousands.

در مجاعت پس تو احول دیده‌ای / که یکی را صد هزاران دیده‌ای

Masnavi Book 6 - Verse 3690

So the Cause-turner is like a donkey's tail; the less you rely on it, the better.

پس سبب، گردان چو دُمِّ خر بود / تکیه بر وی کم کنی بهتر بود

If you take hold of a Cause, do not take it boldly, for many hidden harms lie beneath it.

ور سبب گیری، نگیری هم دلیر / که بس آفت‌هاست پنهانش به زیر

This caution and care is the secret of exception, because this measure can make a donkey appear to be a goat.

سِرِّ استثناست این حزم و حذر / زانک خر را بز نماید این قدر

One whose eyes have been bound, even if he is clever, through double vision sees donkey and goat in his two eyes.

آنک چشمش بست گرچه گُربُزَست / ز احولی اندر دو چشمش خر، بُزست

Masnavi Book 6 - Verse 3707

Be less drunk on these cups of Forms, lest you become an idol-maker and idol-worshipper.

زین قدح‌های صور کم‌باش مست / تا نگردی بت‌تراش و بت‌پرست

Pass beyond the cups of Forms; there is a moon. The wine is in the cup, but it is not from the cup.

از قدح‌های صور، بگذر، مه‌ایست / باده در جامست لیک از جام نیست

Open your mouth wide toward the Giver of wine; when the wine arrives, the cup will not be missed.

سوی باده‌بخش بگشا پهن فَم / چون رسد باده، نیاید جام کم

Adam, seek the meaning that binds my heart; leave the husk and Form of wheat.

آدما، معنی دلبندم بجوی / ترک قشر و صورت گندم بگوی

When sand became flour for Abraham, know, noble one, that wheat had been dismissed.

چونک ریگی آرْد شد بهر خلیل / دانک معزولست گندم ای نَبیل

Masnavi Book 6 - Verse 3746

If one Form seeks perfection from another Form, that is the very essence of error.

صورتی از صورت دیگر کمال / گر بجوید باشد آن عین ضَلال

So why, worthless one, do you present your need to another needy one?

پس چه عرضه می‌کنی ای بی‌گهر / احتیاج خود به محتاجی دگر؟

Since Forms are servants, do not speak of God through them; do not imagine Him as Form or seek Him by likeness.

چون صور بنده‌ست بر یزدان مگو / ظن مبر صورت، به تشبیهش مجو

Seek Him in pleading and in the annihilation of yourself, for from thought nothing comes before you but Forms.

در تضرع جوی و در اِفنای خویش / کز تفکر جز صور ناید به پیش

And if you have no perfection beyond Form, a Form that is born in you without you is better.

ور ز غیر صورتت نَبْوَد فِرِه / صورتی کان بی‌تو زاید در تو بِهْ

Masnavi Book 6 - Verse 3760

This discourse has no end. That group saw a Form with beauty and majesty.

این سخن پایان ندارد آن گروه / صورتی دیدند با حُسن و شکوه

They had seen something more beautiful than that, yet through this they went into the deep sea.

خوب‌تر زان دیده بودند آن فریق / لیک زین رفتند در بحر عمیق

For their opium reached them in this bowl; the bowls are perceptible, but the opium is unseen.

زانک افیونشان درین کاسه رسید / کاسه‌ها محسوس و افیون ناپدید

Masnavi Book 6 - Verse 3770

The prophets have a great right for this reason: they informed us of our ending.

انبیا را حق بسیارست از آن / که خبر کردند از پایانمان

He is you, but not this you; he is that you who, at the end, knows the way out.

او توست، اما نه این تو، آن توست / که در آخر واقف بیرون‌شوست

Your final you has come toward your first you, for awakening and connection.

تویِ آخر، سوی تویِ اَوَلَت / آمدست از بهر تنبیه و صِلَت

Your you has come buried in another; I am the servant of such a self-seeing man.

توی تو، در دیگری آمد دفین / من غلام مرد خودبینی چنین

Masnavi Book 6 - Verse 3781

We relied on our own reason and culture until this calamity came before us.

تکیه بر عقل خود و فرهنگ خویش / بودمان تا این بلا آمد به پیش

We saw ourselves as without illness and without bondage, the way a consumptive sees himself as healthy.

بی‌مرض دیدیم خویش و بی ز رِق / آن‌چنان که خویش را بیمار دِق

The hidden sickness has now become visible, after we became bound and hunted.

علت پنهان کنون شد آشکار / بعد از آنک بند گشتیم و شکار

This is the recompense of one who planted the seed of ignorance and treated counsel as cheap and easy.

این سزای آنک تخم جهل کاشت / وآن نصیحت را کساد و سهل داشت

He trusted in his own planning, saying, "I will carry my affair forward with reason."

اعتمادی کرد بر تدبیر خویش / که برم من کار خود با عقلْ پیش

Masnavi Book 6 - Verse 3784

The shadow of the guide is better than the Remembrance of God; one contentment is better than a hundred dishes and trays.

سایه‌ی رهبر بِهْ است از ذکر حق / یک قناعت بِهْ، که صد لوت و طبق

A seeing eye is better than three hundred staffs; the eye knows the jewel from the pebble.

چشم بینا بهتر از سیصد عصا / چشم بشناسد گهر را از حَصا

They came searching out of sorrow: what wondrous Form was this in the world?

در تفحُّص آمدند از اَندُهان / صورت کی بود عجب این در جهان ؟

After much searching on the path, a seeing sheikh uncovered that secret.

بعد بسیاری تفحُّص در مسیر / کشف کرد آن راز را شیخی بصیر

Not through the path of the ear, but through the revelation of awareness; the secrets lay before him unveiled.

نَه از طریق گوش، بل از وحی هوش / رازها بُد پیش او بی روی‌پوش

Masnavi Book 6 - Verse 3797

Half a particle of that grace is better than three hundred observatories of reason's planning.

نیم ذره زان عنایت بِهْ بود / که ز تدبیر خرد سیصد رصد

Leave the trickery of yourself, prince; draw back your foot and die sweetly before grace.

ترک مکر خویشتن گیر ای امیر / پا بکش، پیش عنایت خوش بمیر

This is not according to the measure of limited schemes; none of these schemes helps until you die.

این به قدر حیله‌ی معدود نیست / زین حیل تا تو نمیری سود نیست

One grace is better than a hundred kinds of striving; striving is afraid of a hundred kinds of corruption.

یک عنایت به ز صد گون اجتهاد / جهد را خوفست از صد گون فساد

And that grace depends on death; the trustworthy have tested this path.

وآن عنایت هست موقوف ممات / تجربه کردند این ره را ثِقات

Indeed, even that death is not without grace; without grace, beware, do not stand anywhere.

بلک مرگش بی‌عنایت نیز نیست / بی‌عنایت، هان و هان جایی مه‌ایست

Masnavi Book 6 - Verse 3808

His condition was that no one should ask for gold with the tongue, that no lips should open at all.

شرط او آن بود که کس با زبان / زر نخواهد هیچ نگشاید لبان

Yet silently, along the sides of his road, the poor stood like walls.

لیک خامش بر حوالی رهش / ایستاده مفلسان دیواروش

Masnavi Book 6 - Verse 3836

He said, "But until you die, stubborn one, you will receive no generosity from My threshold.

گفت لیکن تا نمُردی ای عَنود / از جَناب من نبردی هیچ جود

This is the secret of 'die before you die': after dying, spoils and gifts arrive.

سِرِّ موُتوُا قَبلَ مَوتٍ این بُوَد / کز پس مردن، غنیمت‌ها رسد

No art or strategy other than dying will work with God, O schemer."

غیر مردن هیچ فرهنگی دگر / در نگیرد با خدای ای حیله‌گر

Masnavi Book 6 - Verse 3860

What has a donkey to do with honor and piety? What does a donkey know of awe, fear, and hope?

خر کجا؟ ناموس و تقوی از کجا؟ / خر چه داند خَشیت و خوف و رجا؟

There must be reason, seeking safety and justice for woman and man; but where is reason?

عقل باشد، آمنی و عدل‌جو / بر زن و بر مرد، اما عقل کو؟

I have no remedy from men and none from women; what shall I do, since I am neither of this nor of that?

نه ز مردان چاره دارم نه از زنان / چون کنم که نی ازینم نه از آن

Masnavi Book 6 - Verse 3869

A particle of the shadow of grace is better than thousands of striving in worship-loving obedience.

ذره‌ای سایه‌ی عنایت بهترست / از هزاران کوشش طاعت‌پَرَست

For Satan can pull out the brick of obedience; if there are two hundred bricks, he finds a path for himself.

زانک شیطان خشت طاعت بَر کَنَد / گر دو صد خشتست خود را ره کند

If the brick is full, it is what you have placed; those two or three hairs are from the gift of the other side.

خشت اگر پُرَّست بنهاده‌ی توست / آن دو سه مو از عطای آن سو است

Do not abandon the brick, good-natured one, but also do not sleep secure from the ugly demon.

خشت را مگذار ای نیکوسرشت / لیک هم آمن مخسپ از دیو زشت

Masnavi Book 6 - Verse 3914

A king, drunk in a joyful feast, was passing by; a jurist was at his door.

پادشاهی مست اندر بزم خوش / می‌گذشت آن یک فقیهی بر درش

He signaled that they should draw him into this gathering and let him taste that ruby wine.

کرد اشارت کِش درین مجلس کشید / وان شراب لعل را با او چشید

So they pulled him unwillingly to the king; he sat in the gathering sour as poison and snakebite.

پس کشیدندش به شه بی‌اختیار / شست در مجلس تُرُش چون زهر و مار

They offered him wine; he angrily refused and turned his eyes away from the king and the cupbearer.

عرضه کردش می نَپَذْرفت او به خشم / از شه و ساقی بگردانید چشم

He said, "In my life I have never drunk wine; pure poison is sweeter to me than wine."

که به عمر خود نخوردستم شراب / خوشتر آید از شرابم زهر ناب

Masnavi Book 6 - Verse 3921

Like the people of the Nafs and the people of water and clay, they sit in the world beside the companions of the heart.

هم‌چو اهل نفس و اهل آب و گِل ** در جهان بنشسته با اصحاب دل / حق ندارد خاصگان را در کُمون ** از می اَحرار، جز در یَشرَبُون

They offer the cup to the veiled one; he senses nothing from it except words.

عرضه می‌دارند بر محجوب، جام ** حس نمی‌یابد از آن غیر کلام / رو همی گرداند از ارشادشان ** که نمی‌بیند به دیده، دادشان

If there were a road from his ear to his throat, the secret of counsel would enter within him.

گر ز گوشش تا به حلقش ره بدی ** سِرِّ نُصح اندر درونشان در شدی

Masnavi Book 6 - Verse 3926

When his whole soul is fire and there is no light, what will be thrown into the burning fire except husks?

چون همه نارست جانش، نیست نور / کِه اْفْکَند در نارِ سوزان جز قشور

The kernel remains outside while the husk of speech goes in; how can the stomach grow warm and strong from husk?

مغز بیرون ماند و قشرِ گفت رفت / کی شود از قشرْ معده گرم و زفت

The fire of hell presses only husks; fire has no work with any kernel.

نارِ دوزخ جز که قشر اَفْشار نیست / نار را با هیچ مغزی کار نیست

If there is a flame upon the kernel, know it is for ripening, not for burning.

ور بود بر مغز، ناری شعله‌زن / بهر پختن دان نه بهر سوختن

As long as God is Wise, know this rule as continuous in what has passed and what has not yet come.

تا که باشد حق حکیم، این قاعده / مستمر دان در گذشته و نامده

Masnavi Book 6 - Verse 3946

At the time of union, the woman in the man's hand is like dough in the baker's hand.

زن به دست مرد در وقت لِقا / چون خمیر آمد به دست نانبا

He kneads her, sometimes gently and sometimes roughly, making folds upon folds beneath his fist.

بِسْرِشَد گاهیش نرم و گه درشت / زو بر آرَد چاق چاقی زیرِ مشت

At times he pours water into her, at times salt; he makes the oven and its fire her test.

گاه در وی ریزد آب و گه نمک / از تنور و آتشش سازد محک

So are the sought and the seeker twisted together; in this play are the overcome and the overcomer.

این چنین پیچند مطلوب و طَلوب / اندرین لِعبند مغلوب و غَلُوب

Masnavi Book 6 - Verse 3976

You have persuaded many others toward patience and made them quick and eager in endurance.

دیگران را بس به طبع آورده‌ای / در صبوری چُست و راغب کرده‌ای

Now persuade yourself with courage as well; make patience-thinking reason your leader.

هم به طبع‌آور به مَردی خویش را / پیشوا کن عقلِ صبراندیش را

When the guide of your patience becomes winged, the soul rises to the summit of Throne and Footstool.

چون قلاووزی صبرت پَر شود / جان به اوج عرش و کرسی بَر شود

Look at Mustafa: when his patience became Buraq, it drew him upward beyond the layers.

مصطفی بین که چو صبرش شد بُراق / بَر کشانیدش به بالایِ طِباق

Masnavi Book 6 - Verse 3981

They chose patience and became the truthful ones; after that they set out toward the lands of China.

صبر بگزیدند و صدیقین شدند / بعد از آن سوی بِلاد چین شدند

They left parents and kingdom behind and took the hidden road of the Beloved.

والدین و مُلک را بگذاشتند / راهِ معشوق نهان بر داشتند

Like Ibrahim Adham leaving the throne, love made them headless, footless, and poor.

هم‌چو ابراهیمِ اَدهَم از سَریر / عشقشان بی‌پا و سر کرد و فقیر

Or like Abraham the messenger, joyfully casting himself into a fire.

یا چو ابراهیم مُرسَل سرخوشی / خویش را افکند اندر آتشی

Or like noble, patient Ishmael, stretching his throat before love and its knife.

یا چو اسمعیلِ صَبّارِ مَجید / پیشِ عشق و خنجرش حلقی کشید

Masnavi Book 6 - Verse 3989

That king rose at night and went before him, saying, "O handsome king,

آن مَلِک برخاست شب شد پیش او / گفته او را، ای مَلیک خوب‌رو

Joseph of the age, two kingdoms have been perfected in you: lands and beauty are both obedient to you.

یوسف وقتی، دو مُلکَت شد کمال / مر ترا رام از بِلاد و از جمال

If you stay with us, it will be our fortune; from union with you our soul will become a hundred souls."

پیش ما باشی تو، بخت ما بود / جان ما از وصل تو صد جان شود

He spoke much philosophy, and the other was silent; suddenly he lifted the veil from the secret.

فلسفه گفتش بسی و او خموش / ناگهان وا کرد از سِر روی‌پوش

Whatever he whispered to his ear of love and pain made him, like himself, bewildered in state.

تا چه گفتش او به گوش از عشق و درد / هم‌چو خود در حال سرگردانش کرد

He took his hand and became his companion; he too grew weary of throne and belt.

دست او بگرفت و با او یار شد / او هم از تخت و کمر بیزار شد

These two kings traveled to distant lands; love has not committed this fault only once.

تا بِلاد دور رفتند این دو شه / عشق یک کَرَّت نکردست این گنه

Masnavi Book 6 - Verse 4010

From this language of the birds, common people learned only pomp and gathered lordliness.

زین لِسانُ الْطَّیر، عام آموختند / طُمطُراق و سروری اندوختند

That speech is the outer sound of birds; the raw man is unaware of the state of the birds.

صورت آواز مرغست آن کلام / غافلست از حال مرغان مرد خام

Where is a Solomon who knows the melody of birds? Though the demon may seize the kingdom, he remains a stranger.

کو سلیمانی که داند لحن طیر / دیو گرچه مُلک گیرد، هست غیر

The demon stood in Solomon's likeness; he has the knowledge of trickery, not "We have been taught."

دیو بر شبه سلیمان کرد ایست / علم مکرش هست وُ عُلِّمناش نیست

Because Solomon was joyful through God, his speech with birds came from "We have been taught."

چون سلیمان از خدا بشاش بود / منطقُ الطِّیری ز عُلِّمناش بود

Masnavi Book 6 - Verse 4033

If you struck together hundreds of thousands of names, his aim and desire would still be Joseph.

صد هزاران نام گر بر هم زدی / قصد او و خواه او یوسف بدی

If he had pain from that lofty name, his pain would at once become beneficial.

ور بدی دردیش، زان نام بلند / درد او در حال گشتی سودمند

Common people recite the Pure Name every moment, but this act does not work when it is not love-filled.

عام می‌خوانند هر دم نام پاک / این عمل نَکْنَد چو نبود عشقناک

What Jesus did through the Name of Him would become manifest for him through His Name.

آنچ عیسی کرده بود از نام هو / می‌شدی پیدا ورا از نام او

When the soul becomes connected with God, the Remembrance of that is this, and the Remembrance of this is that.

چونک با حق متصل گردید جان / ذکر آن اینست و ذکر اینْست آن

He was empty of himself and full of the Friend's love; so from the jar, what is inside it must pour out.

خالی از خود بود و پُر از عشق دوست / پس ز کوزه آن تلابد که دروست

Masnavi Book 6 - Verse 4043

Each person has a hundred desires in the heart; this is not the religion of love and devotion.

هر یکی را هست در دل صد مراد / این نباشد مذهب عشق و وَداد

The sun of day came as a friend to love; even that sun is like a veil over that Face.

یار آمد عشق را روز آفتاب / آفتاب آن روی را هم‌چون نقاب

One who cannot distinguish the veil from the Friend's face is a worshipper of the sun; keep away from him.

آنک نشناسد نقاب از روی یار / عابِد الشَّمس است، دست از وی بدار

He is the day, and He is the lover's provision; He is the heart, and He is the lover's heart-burning.

روز، او و، روزی عاشق هم او / دل همو، دلسوزی عاشق هم او

For fish, from the very essence of water, bread and water and clothing and medicine and sleep became present.

ماهیان را نقد شد از عینِ آب / نان و آب و جامه و دارو و خواب

Masnavi Book 6 - Verse 4055

I have become weary of life in separation; to be alive in separation is hypocrisy.

من ز جان سیر آمدم اندر فِراق / زنده بودن در فِراق آمد نِفاق

How long will the pain of separation from Him kill me? Cut off my head, so love may grant me a new head.

چند درد فُرقتش بُکْشَد مرا / سر بِبُر، تا عشق سَر بخشد مرا

My religion is to live through love; life through this soul and head is my shame.

دین من، از عشق زنده بودنست / زندگی زین جان و سَر، ننگ منست

For lifetimes, beloved idol, I beat upon the drum of Your love: in my death is my life.

عمرها بر طبل عشقت ای صنم / اِنَّ فی مَوْتی حیاتی می‌زنم

Masnavi Book 6 - Verse 4073

Without the planning of an experienced sheikh, how will you go, when you do not have a seeing heart?

جز به تدبیر یکی شیخی خبیر / چون روی؟ چون نَبْوَدَت قلبی بصیر

Woe to the bird whose wings have not grown, if it flies to the heights and falls into danger.

وای آن مرغی که ناروییده پر / بر پرد بر اوج و افتد در خطر

Reason is a person's wing and feather; when he has no reason, let reason be his guide.

عقل باشد مرد را بال و پری / چون ندارد عقل، عقل رهبری

Either be victorious, or seek one who is victorious; either be a person of sight, or seek one who has sight.

یا مظفر، یا مظفرجوی باش / یا نظرور، یا نظرورجوی باش

Masnavi Book 6 - Verse 4104

You have traveled a road, but in conjecture like lightning; travel a tenth of that road after revelation like the East.

راه کردی، لیک در ظَنِّ چو برق / عُشرِ آن ره کن، پی وحی چو شرق

You have read that conjecture does not avail against Truth, yet because of such lightning you have remained away from the East.

ظَنِّ لایُغنی مِنَ الْحَق خوانده‌ای / وز چنان برقی، ز شرقی مانده‌ای

Come, enter our ship, sorrowful one, or tie that ship of yours to this ship.

هی در آ در کشتی ما ای نژند / یا تو آن کشتی برین کشتی ببند

Masnavi Book 6 - Verse 4115

Every blind person who turns away from a Christ remains, like a Jew, deprived of right guidance.

هر ضَریری کز مسیحی سر کشَد / او جهودانه بمانَد از رَشَد

He was capable of light, though he was blind; by turning away, he became blind and darkened.

قابِلِ ضَوْ بود، اگر چه کور بود / شد ازین اعراض، او کور و کبود

Jesus says to him, "Put both hands on me, blind one; I have the noble kohl with me.

گویدش عیسی بزن در من دو دست / ای عمی کُحلِ عزیزی با منست

From me, if you are blind, you will find light; you will touch the shirt of Joseph, the soul."

از من ار کوری، بیابی روشنی / بر قَمیصِ یوسف جان بر زنی

Masnavi Book 6 - Verse 4138

Rise, Nimrod; seek wings from real persons, for no ladder will come to you from these vultures.

خیز ای نمرود، پَر جوی از کسان / نردبانی نایدت زین کرکسان

Partial Reason is a vulture, poor one; its wing is bound to carrion-eating.

عقلِ جزوی کرکس آمد ای مُقِل / پر او با جیفه‌خواری متصل

The reason of the transformed saints is like Gabriel's wing; it flies mile after mile to the shade of the Lote Tree.

عقلِ اَبدالان چو پَرِّ جبرئیل / می‌پَرَد تا ظِلِّ سِدره میل میل

I am the King's falcon: joyful, blessed-footed, free of carrion; I am not a vulture.

بازِ سلطانم، گَشَم، نیکوپِیَم / فارغ از مُردارم و کرکس نیَم

Leave the vulture, for I am your person; one feather of mine is better than a hundred vultures.

ترک کرکس کن، که من باشم کَسَت / یک پَرِ من بهتر از صد کرکست

Masnavi Book 6 - Verse 4161

The breast once had patience, but now love has set fire to that station of patience.

صدر را صبری بد اکنون آن نماد / بر مقام صبر عشق آتش نشاند

My patience died the night love was born; it has passed away, may those present live long.

صبر من مُرد آن شبی که عشق زاد / درگذشت او، حاضران را عمر باد

No longer will I beat this drum of passion under the cloak out of fear and dread.

من نخواهم زد دگر از خوف و بیم / این چنین طبل هوا زیر گلیم

Now I raise the banner in the open plain: either the head is lost, or the face of the Beloved appears.

من عَلَم اکنون به صحرا می‌زنم / یا سراندازی و یا روی صنم

A throat unworthy of that wine is better cut off by sword and blow.

حلق کو نَبوَد سزای آن شراب / آن بُریده بِهْ به شمشیر و ضِراب

An eye that is not joyful in Union with Him is better white and blind.

دیده کو نَبوَد ز وصلش در فِرِه / آن چنان دیده سپید و کور بِهْ

An ear unworthy of His secret, tear it off; it is not good upon the head.

گوش کان نَبوَد سزایِ رازِ او / بر کَنَش که نَبوَد آن بَر سَر نکو

Masnavi Book 6 - Verse 4175

Either my desire will come to me on this road, or when I return from the road toward home,

یا درین ره آیدم آن کام من / یا چو باز آیم ز ره سوی وطن

Perhaps my desire depends on the journey; when I have traveled, I will find it at home.

بوک موقوفست کامم بر سفر / چون سفر کردم بیابم در حضر

I will seek the Friend with such seriousness and swiftness that I may learn He should not have been sought.

یار را چندین بجویم جد و چست / که بدانم که نمی‌بایست جست

How will that with-ness enter my ear until I turn around the cycles of time?

آن معیت کی رود در گوش من / تا نگردم گرد دوران زمن

How will I understand the secret of with-ness except after long journeys?

کی کنم من از معیت فهم راز / جز که از بعد سفرهای دراز

Afterward he says, "If I had known this with-ness, when would I have sought Him?"

بعد از آن گوید اگر دانستمی / این معیت را، کی او را جستمی

That knowledge depended on travel; that knowledge does not come by quickness of thought.

دانشِ آن بوُد موقوف سَفَر / ناید آن دانش به تیزی فَکَر

Masnavi Book 6 - Verse 4192

Why, then, did He place that desire in you, if He did not want to give you that thing from that side?

آن طمع را پس چرا در تو نهاد؟ / چون نخواستت زان طرف آن چیز داد

For wisdom and artistry, and also so your heart may remain in bewilderment,

از برای حکمتی و صنعتی / نیز تا باشد دلت در حیرتی

So your heart may be bewildered, seeker, asking: from where will my desire arrive?

تا دلت حیران بود ای مُستَفید / که مُرادم از کجا خواهد رسید؟

So that you may know your helplessness and your ignorance, and your certainty in the unseen may increase.

تا بدانی عجز خویش و جهل خویش / تا شود ایقان تو در غیب بیش

And so that your thought may remain bewildered, until bewilderment becomes your whole craft.

نیز تا حیران بود اندیشه‌ات / تا که حیرانی بود کل پیشه‌ات

Either Union with the Friend will arrive through this striving, or through a path outside the body's striving.

یا وصال یار زین سعیم رسد / یا ز راهی خارج از سعی جسد

I do not say the desire will come by this path; I tremble to see from where the opening will come.

من نگویم زین طریق آید مراد / می‌طپم تا از کجا خواهد گشاد؟

Masnavi Book 6 - Verse 4222

God says: "No, it is not from humiliating him; the very delay of the gift is helping him.

حق بفرماید که نه از خواری اوست / عین تاخیر عطا یاری اوست

Need brought him from Forgetfulness toward Me; that need dragged him by the hair into My lane.

حاجت آوردش ز غفلت سوی من / آن کشیدش مو کشان در کوی من

If I fulfill his need, he will go back and become immersed again in that toy.

گر بر آرم حاجتش، او وا رود / هم در آن بازیچه مستغرق شود

Though he cries with his soul, 'O refuge,' broken-hearted and wounded-breasted, let him weep.

گرچه می‌نالد به جان یا مستجار / دل‌شکسته، سینه‌خسته، گو بزار

His voice is sweet to Me, and that saying 'O God,' and that secret of his,

خوش همی‌آید مرا آواز او / وآن خدایا گفتن و آن راز او

And how, in his pleading and story, he tries in every way to win Me."

وانک اندر لابه و در ماجرا / می‌فریباند بهر نوعی مرا

Masnavi Book 6 - Verse 4287

Each part of the world, one by one, is a bond for the foolish and a release for the master.

هر یکی ز اجزای عالم یک به یک / بر غَبی بندست و بر استاد فَک

For one it is sugar, for another like poison; for one it is grace, for another like wrath.

بر یکی قندست و بر دیگر چو زهر / بر یکی لطفست و بر دیگر چو قهر

Every inanimate thing tells stories with a prophet; the Kaaba bears witness and speaks with the pilgrim.

هر جمادی با نبی افسانه‌گو / کعبه با حاجی گواه و نطق‌خو

For Abraham, fire became flowers, basil, and roses; for the Nimrods, it is death and pain.

با خلیل آتش گل و ریحان و ورد / باز بر نمرودیان مرگست و درد

Masnavi Book 6 - Verse 4292

We have said this many times, Hasan, yet I do not grow tired of expressing it.

بارها گفتیم این را ای حسن / می‌نگردم از بیانش سیر من

A new hunger reaches you through certain causes, burning away indigestion and weariness.

در تو جوعی می‌رسد نو ز اعتلال / که همی‌سوزد ازو تُخمه و مَلال

Whoever has the pain of hunger present in him, renewal is joined to every part of him.

هرکه را دردِ مَجاعت نقد شد / نو شدن با جزو جزوش عقد شد

Pleasure is from hunger, not from new food; with hunger, barley bread is better than sugar.

لذت از جوعست، نه از نُقل نو / با مَجاعَت، از شکر بِهْ نانِ جو

So that weariness is from lack of hunger and complete indigestion, not from repetition of speech.

پس ز بی‌جوعیست وز تُخمه‌ی تمام / آن ملالت، نه ز تکرار کلام

Masnavi Book 6 - Verse 4305

Empty remedies are deceivers of pain; they are highway robbers and gold-seizers by the custom of tribute.

خادع دردند درمان‌های ژاژ / رهزنند و زرستانان، رسمِ باژ

Salty water is not the remedy for thirst, even if at the time of drinking it seems cool and pleasant.

آب شوری نیست درمان عطش / وقت خوردن گر نماید سرد و خوش

It becomes deceptive and prevents the search for sweet water, from which a hundred green things grow.

لیک خادع گشته و مانع شد ز جُست / ز آب شیرینی، کزو صد سبزه رُست

So too every counterfeit gold prevents recognition of good gold wherever it may be.

هم‌چنین هر زَرِّ قلبی مانعست / از شناس زَرِّ خوش، هرجا که هست

It cut your foot and wing by deception, saying, "I am your desire; take me, disciple."

پا و پَرَّت را به تزویری بُرید / که مراد تو منم، گیر ای مرید

It said, "I will gather up your pain," but it itself was pain; it was checkmate, though outwardly it looked like victory.

گفت دَردَت چینم او خود دَرد بود / مات بود، ار چه به ظاهر بُرد بود

Masnavi Book 6 - Verse 4337

The whole road was bewildered and drunk with Him from this wonder, from the reversal of provision and the path of seeking:

جمله ره حیران و مست او زین عجب / ز انعکاس روزی و راه طلب

From where had He made me hopeful, and from where did He scatter silver and profit upon me?

کز کجا اومیدوارم کرده بود؟ / وز کجا افشاند بر من سیم و سود؟

What wisdom was this, that I made the qibla of my desire outside the house, lost and happy,

این چه حکمت بود که قبله‌ی مراد / کردم از خانه برون، گمراه و شاد

So that I hurried into misguidance, and every moment became farther from my aim?

تا شتابان در ضلالت می‌شدم / هر دم از مطلب جداتر می‌بدم

Then God, through generosity, made that very misguidance a means for guidance and gain.

باز آن عین ضلالت را به جود / حق وسیلت کرد اندر رشد و سود

He turns error into the clear path of faith, and crooked walking into a field of mercy.

گمرهی را مَنهَجِ ایمان کند / کژروی را مُحصَدِ احسان کند

So that no good-doer remains hopeless, and no betrayer remains without hope.

تا نباشد هیچ محسن بی‌ وَجا / تا نباشد هیچ خاین بی ‌رَجا

Masnavi Book 6 - Verse 4403

Inside one particle of a mystic's light is better than a hundred introducers, chosen one.

در درون یک ذره نور عارفی / بِهْ بُوَد از صد معرف ای صفی

Keeping the ear pledged to an introducer is a sign of being veiled, of conjecture and suspicion.

گوش را رهنِ مُعَرِّف داشتن / آیت محجوبیست و حَزْر و ظن

One whose eye of the heart has become a watcher, his eye will want direct witnessing.

آنک او را چشم دل شد دیدبان / دید خواهد چشمِ او عَیْنُ الْعَیان

His soul is not satisfied with repeated reports; his certainty comes through the eye of the heart.

با تَواتُر نیست قانع جان او / بل ز چشم دل رسد ایقان او

Masnavi Book 6 - Verse 4412

He said, "Since love planted your kingship in him, what desire did it leave except desire for you?

گفت تا شاهیت در وی عشق کاشت / جز هوای تو هوایی کی گذاشت

Serving you became so fitting for him that kingship grew cold in his heart.

بندگی تُش چنان درخورد شد / که شهی اندر دل او سرد شد

He gambled away kingship and princeliness; for your sake he made peace with exile."

شاهی و شه‌زادگی در باختست / از پی تو در غریبی ساختست

Masnavi Book 6 - Verse 4418

The desire for the cloak that was given away, and regret, is like saying, "I was cheated."

میل سوی خرقه‌ی داده و ندم / آن‌چنان باشد که من مغبون شدم

Far be it from a lover that such a thought should come to him; if it comes, dust should be upon his head.

دور از عاشق که این فکر آیدش / ور بیاید خاک بر سر بایدش

Love is worth a hundred cloaks like the body, which has life and sense and reason.

عشق ارزد صد چو خرقه کالبد / که حیاتی دارد و حس و خرد

Especially the cloak of worldly kingship, which is cut off; five-sixths of its intoxication is headache.

خاصه خرقه‌ی ملک دنیا کابترست / پنج دانگ مستیش درد سرست

Masnavi Book 6 - Verse 4433

The mill of the heavens gives white hair and weakness of waist to those without wheat.

آسیای چرخ بر بی‌گندمان / موسپیدی بخشد و ضعف میان

But for those who have wheat, this mill grants kingdom and gives work and dignity.

لیک با باگندمان این آسیا / ملک‌بخش آمد دهد کار و کیا

First you need the capacity for Paradise, so that life may be born for you from Paradise.

اول استعداد جنت بایدت / تا ز جنت زندگانی زایدت

This analogy has no limit; seek less speech. Go and acquire capacity.

حد ندارد این مثل کم جو سخن / تو برو تحصیل استعداد کن

Until now, for capacity, longing has sat and gone beyond measure, yet that capacity has not come to hand.

بهر استعداد تا اکنون نشست / شوق از حد رفت و آن نامد به دست

He said: capacity too comes from the King. Without soul, how can the body become capable?

گفت استعداد هم از شه رسد / بی ز جان کی مستعد گردد جسد

Masnavi Book 6 - Verse 4439

The King's graces rolled through his grief; he went to hunt the King, and became the hunted.

لطف‌های شه غمش را در نَوَشت / شد که صید شه کند او صید گشت

Whoever is hunted in the hunt for one like You, without binding the prey, becomes bound himself.

هر که در اِشکارِ چون تو صید شد / صید را ناکرده قید، او قید شد

Whoever surely seeks lordship becomes, before that, pledged in captivity.

هرکه جویای امیری شد یقین / پیش از آن، او در اسیری شد رهین

Know the design of the world's brocade as a reflection: the name of every servant of the world is lord of the world.

عکس می‌دان نقش دیباجه‌ی جهان / نام هر بنده‌ی جهان، خواجه‌ی جهان

Masnavi Book 6 - Verse 4459

The house of the head is entirely full of ambitions; the breast is full of whisperings and uproar.

خانه‌ی سر جمله پر سودا بود / صدر پر وسواس و پر غوغا بود

The remaining limbs are at ease from thought, while those breasts are worn down by what issues forth.

باقی اعضا ز فکر آسوده‌اند / وآن صدور از صادران فرسوده‌اند

Masnavi Book 6 - Verse 4470

How many tales did Iblis tell Adam? When Eve told him, "Eat," then he ate.

چند با آدم بلیس افسانه کرد / چون حوا گفتش بخور آنگاه خورد

The first blood in the world of injustice and justice fell from Cain's hand for the sake of a woman.

اولین خون در جهان ظلم و داد / از کف قابیل، بَهر زن فتاد

When Noah made roasted food on the pan, Wahila would throw stones upon the pan.

نوح چون بر تابه بریان ساختی / واهله بر تابه سنگ انداختی

The cunning of the woman would overcome his work; the clear water of his counsel would become muddy.

مکر زن بر کار او چیره شدی / آب صاف وعظ او تیره شدی

She would secretly send a message to the people: guard your religion from these misguided ones.

قوم را پیغام کردی از نهان / که نگه دارید دین زین گمرهان

Masnavi Book 6 - Verse 4496

A lover who has gone into grief for the beloved, though outwardly outside, has gone into a chest.

عاشقی کو در غم معشوق رفت ** گر چه بیرونست در صندوق رفت / عمر در صندوق برد از اندهان ** جز که صندوقی نبیند از جهان

A head that is not above the heavens, know that through desire it is in that chest.

آن سری که نیست فوق آسمان ** از هوس او را در آن صندوق دان / چون ز صندوق بدن بیرون رود ** او ز گوری سوی گوری می‌شود

Masnavi Book 6 - Verse 4504

Who can purchase creation from the bondage of the chest of enchantment except prophets and messengers?

خلق را از بند صندوق فسون / کی خرد جز انبیا و مرسلون؟

Among thousands, only one person has a good sight and knows that he is inside a chest.

از هزاران، یک کسی خوش‌منظرست / که بداند، کو به صندوق اندرست

He must have seen the world before this, so that through that opposite this opposite becomes clear to him.

او جهان را دیده باشد پیش از آن / تا بدان ضد، این ضدش گردد عیان

For this reason knowledge is the lost property of the believer; the mystic knows his own lost treasure and is certain.

زین سبب که علم ضاله‌ی مومنست / عارف ضاله‌ی خودست و موقنست

One who has never seen a good day, when will he become restless in this misfortune?

آنک هرگز روز نیکو خود ندید / او درین اِدبار کی خواهد طپید؟

His soul has not tasted freedom; the chest of Forms is his field.

ذوق آزادی ندیده جان او / هست صندوق صور میدان او

His reason is always imprisoned in Forms; from cage to cage it passes.

دایما محبوسْ عقلش در صور / از قفس اندر قفس دارد گذر

Masnavi Book 6 - Verse 4514

He said: "There is no opening from your sky except through the Sultan and through heavenly revelation.

گفت منفذ نیست از گردونتان / جز به سلطان و به وحی آسمان

If one goes from one chest to another, he is not celestial; he is chest-bound.

گر ز صندوقی به صندوقی رود / او سمایی نیست صندوقی بود

The opening of ever-new chests is intoxicating; he does not understand that he is inside a chest.

فرجه صندوق نو نو مسکرست / در نیابد کو به صندوق اندرست

If he is not deceived by these chests, like the judge he seeks release and freedom.

گر نشد غره بدین صندوق‌ها / هم‌چو قاضی جوید اطلاق و رها

Recognize the sign of one who knows this: he is not without crying out and fear.

آنک داند این، نشانش آن شناس / کو نباشد بی‌فغان و بی‌هراس

He is like the judge, trembling; when will one breath of his soul come out joyful?"

هم‌چو قاضی باشد او در ارتعاد / کی برآید یک دمی از جانش شاد

Masnavi Book 6 - Verse 4537

Every moment, evil-choosing one, the callers and unseen ones purchase a chest from you.

هر دمی صندوقیی ای بدپسند / هاتفان و غیبیانت می‌خرند

For this reason the striving Prophet gave himself and Ali the name master.

زین سبب پیغامبرِ با اجتهاد / نام خود وانِ علی مولا نهاد

He said: "Whoever has me as master and friend, my cousin Ali is his master."

گفت هر کو را منم مولا و دوست / ابنِ عمِّ من علی مولای اوست

Who is the master? The one who frees you and removes the chain of servitude from your feet.

کیست مولا؟ آنک آزادت کند / بند رقیَّت ز پایت بر کند

Since prophecy is a guide toward freedom, believers receive freedom from the prophets.

چون به آزادی نبوَّت هادیست / مومنان را ز انبیا آزادیست

Masnavi Book 6 - Verse 4567

The mystic became singular beyond six and five, and restrained himself from this backgammon of six and five.

از شش و از پنج عارف گشت فرد / مُحتَرِز گشتست زین شش پنج نرد

He escaped the five senses and six directions and made you aware from beyond them all.

رَست او از پنج حس و شش جهت / از ورای آن همه کرد آگهت

His signs became signs of eternity; he passed beyond all imaginations and withdrew.

شد اشاراتش اشارات ازل / جاوَزَ الاوهام طُرّاً و اعْتَزَل

If he were not outside this six-cornered well, how could he bring Joseph out from within it?

زین چَهِ شش گوشه گر نبود برون / چون بر آرد یوسفی را از درون

One who has arrived above the pillarless sphere: his body is like a bucket in the well, working the rescue.

واردی بالای چرخ بی سُتُن / جسم او چون دَلْو، در چَهْ چاره کن

Josephs have clung to his bucket, escaped the well, and become kings of Egypt.

یوسفان، چنگال در دلوش زده / رَسته از چاه و شَهِ مصری شده

Other buckets seek water from the well; his bucket, free of water, seeks companions.

دلوهای دیگر از چه آب‌جو / دلو او فارغ ز آب، اصحاب‌جو

Masnavi Book 6 - Verse 4597

That melting of lovers is growth, like the moon becoming fresh-faced in its melting.

آن گدازِ عاشقان باشد نُمو / همچو مه اندر گدازش تازه‌رُو

All the sick hope for medicine; this sick one cries, "Increase me."

جمله رنجوران دوا دارند امید / نالد این رنجور کِم افزون کنید

I have seen no drink sweeter than this poison; no health is sweeter than this illness.

خوش‌تر از این سم ندیدم شربتی / زین مرض خوش‌تر نباشد صحتی

No obedience is better than this sin; compared with this moment, years are but an hour.

زین گنه بهتر نباشد طاعتی / سالها نسبت بدین دم ساعتی

Masnavi Book 6 - Verse 4602

He said: "The king cut off one head from each person; I am a new sacrifice to the King every moment.

گفت: شه از هر کسی یک سر بُرید / من ز شه هر لحظه قربانم جدید

I am poor in gold, but magnificent in heads; my head has hundreds of thousands of replacements.

من فقیرم از زر از سر محتشم / صد هزاران سر خَلَف دارد سرم

One cannot charge into love with only two feet; one cannot gamble love with only one head.

با دو پا در عشق نتوان تاختن / با یکی سر عشق نتوان باختن

Everyone has only two feet and one head; with thousands of feet and heads, the body is still not sound.

هر کسی را خود دو پا و یک‌سرست / با هزاران پا و سر تن نادرست

For this reason all these uproars became wasted, while this uproar grows hotter every moment."

زین سبب هنگامه‌ها شد کل هدر / هست این هنگامه هر دم گرم‌تر

Masnavi Book 6 - Verse 4615

His life passed; he found no chance for remedy. Patience had been too burning, and the soul could not bear it.

رفت عمرش چاره را فرصت نیافت / صبر بس سوزان بدت وجان بر نتافت

The Form of the Beloved became hidden from him; he went and became joined to the meaning of the Beloved.

صورت معشوق زو شد در نهفت / رفت و شد با معنی معشوق جُفت

He said: "His clothing, even if of soft fabric and silk, is less sweet than His unveiled embrace.

گفت: لُبسَش، گر ز شَعْر و شُشْتَرست / اِعتِناقِ بی‌حجابش خوشترست

I became naked of body, and He of imagination; I walk with grace in the furthest reaches of Union."

من شدم عریان ز تن، او از خیال / می‌خرامم در نِهایاتُ الْوِصال

Masnavi Book 6 - Verse 4624

This silence is a wooden mount; for the people of the sea, silence is instruction.

این خموشی مرکب چوبین بود / بحریان را خامشی تلقین بود

Every silence that makes you weary is shouting cries of love on the other side.

هر خموشی که ملولت می‌کند / نعره‌های عشق آن سو می‌زند

You say, "How strange, why is he silent?" He says, "How strange, where is his ear?"

تو همی‌گویی: عجب، خامش چراست؟ / او همی‌گوید: عجب، گوشش کجاست ؟

I have become deaf from the shouting, and he is unaware; the sharp-eared are deaf to this tale.

من ز نعره کر شدم، او بی‌خبر / تیزگوشان زین سَمَر هستند کر

One person shouts in sleep and gives hundreds of thousands of arguments and instructions.

آن یکی در خواب نعره می‌زند / صد هزاران بحث و تلقین می‌کند

The one sitting beside him is unaware; the sleeper is actually that one, deaf to all that tumult.

این نشسته پهلوی او بی‌خبر / خفته خود آنست و، کر زان شور و شر

And the one whose wooden mount breaks, who drowns in the water, he himself is a fish.

وان کسی کِش مرکب چوبین شکست / غرقه شد در آب، او خود ماهیست

Masnavi Book 6 - Verse 4638

From the King's caress, that burned-hearted one saw within his body another soul beyond the soul.

از نواز شاه، آن زار حَنیذ / در تن خود غیر جان جانی بدیذ

He saw in his heart a lofty tumult that no Sufi finds in a hundred forty-day retreats.

در دل خود دید عالی غُلغُله / که نیابد صوفی آن در صد چِله

To ordinary sight the heavens are very old and dried; before his eye, every moment was a new creation.

در نظرها چرخ، بس کهنه و قَدید / پیشِ چشمش هر دمی خَلقٌ جَدید

When the beautiful spirit is freed from the body, by Divine decree such an eye surely reaches it.

روح زیبا چونک وا رست از جسد / از قضا بی شک چنین چشمش رسد

Hundreds of thousands of unseen things appeared before him; he saw what the eyes of intimates see.

صد هزاران غیب، پیشش شد پدید / آنچ چشم محرمان بیند، بدید

What he had read in books opened before the eye in Form.

آنچ او اندر کتب بر خوانده بود / چشم را در صورت آن بر گشود

From the dust of the mount of that manly King, he found the noble kohl in his sight.

از غُبارِ مَرکبِ آن شاهِ نَر / یافت او کُحلِ عزیزی در بَصَر

Masnavi Book 6 - Verse 4664

How long will it be only the reflection of a shining imagination? Strive until this becomes your own event.

تا به کِی عکس خیالِ لامعه؟ / جهد کن تا گرددت این واقعه

So that your speech comes from your state, and your journey is with your own wing and feather.

تا که گفتارت ز حالِ تو بود / سِیْرِ تو با پَرّ و بال تو بود

An arrow may hunt with another's feathers, but inevitably it has no share in the bird's flesh.

صید گیرد تیر هم با پَرِّ غیر / لاجرم بی‌بهره است از لَحمِ طَیْر

The falcon brings prey by itself from the mountains; inevitably the king feeds it partridge and starling.

باز، صید آرد به خود از کوهسار / لاجرم شاهش خوراند کبک و سار

Masnavi Book 6 - Verse 4668

Speech that is not from revelation is from desire; it is like dust in the air and in the void.

منطقی کز وحی نبود از هواست / هم‌چو خاکی در هوا و در هَباست

Ahmad, since you have no despair of revelation, give bodily people careful seeking and analogy.

احمدا چون نیستت از وحی یاس / جسمیان را ده تَحَّری و قیاس

For out of necessity carrion may be lawful, but there is no need for searching in the Kaaba of Union.

کز ضرورت هست مُرداری حلال / که تَحَّری نیست در کعبه‌ی وِصال

Masnavi Book 6 - Verse 4692

The wind says: "I am a messenger from the king of humankind; sometimes I bring good news, sometimes ill and harm.

باد گوید: پیکم از شاهِ بشر / گه خبر خیر آورم گه شوم و شر

If your state were Solomon-like, like Solomon I would become your bearer.

گر سلیمان‌وار بودی حال تو / چون سلیمان گشتمی حمّال تو

I am borrowed; I would become the property of your hand and make you aware of my secret.

عاریه‌ستم، گشتمی مُلک کَفَت / کردمی بر راز خود من واقفت

But since you are rebellious, I too, borrowed, serve you for three or four days.

لیک چون تو یاغیی، من مستعار / می‌کنم خدمت ترا روزی سه چار

Then, like 'Ad, I give overturnings as a habit and leap rebelliously from your army."

پس چو عادت سرنگونی‌ها دهم / ز اسپه تو یاغیانه بر جهم

Masnavi Book 6 - Verse 4724

When weapon and ignorance come together, a Pharaoh is made who burns the world through oppression.

چون سلاح و جهل جمع آید به هم / گشت فرعونی جهان‌سوز از ستم

Give thanks, poor man, for your limitation, for you have escaped Pharaohhood and disbelief.

شکر کن ای مرد درویش از قصور / که ز فرعونی رهیدی وز کُفور

Give thanks that you are oppressed and not an oppressor, safe from Pharaohhood and every trial.

شکر که مظلومی و ظالم نه‌ای / آمن از فرعونی و هر فتنه‌ای

An empty belly makes no boast of divinity, for its fire has no fuel to support it.

اِشکم تی لاف اللهی نزد / که آتشش را نیست از هیزم مدد

An empty belly is the prison of the demon, for concern over bread prevents it from trickery and deceit.

اِشکم خالی بود زندان دیو / کش غم نان مانعست از مکر و ریو

A belly full of food is the demon's marketplace; in it the merchants of the demon cry out.

اِشکم پر لوت دان بازار دیو / تاجران دیو را در وی غریو

Masnavi Book 6 - Verse 4737

If that raw sour one becomes a hundred years old, to every sharp-minded person he is still a child and unripe grape.

گر شود صدساله آن خامِ تُرُش / طفل و غوره‌ست او بر هر تیزهُش

Though his hair and beard may be white, he is still in that childhood of fear and hope:

گرچه باشد مو و ریش او سپید / هم در آن طفلیِّ خوفست و امید

"Will I arrive? Or have I remained unripe and unreached? How strange, will that Generosity deal generously with me?

که رسم؟ یا نارسیده مانده‌ام؟ / ای عجب، با من کند کَرْم آن کَرَم؟

With such unworthiness and distance, will He grant my sour grape grapehood?"

با چنین ناقابلی و دوریی / بخشد این غوره‌ی مرا انگوریی؟

I have no hope from any side, yet that Generosity says to me: "Do not despair."

نیستم اومیدوار از هیچ سو / وان کَرَم می‌گویدم لا تَیْاَسُوا

Our king continually holds celebration and pulls our ear with "Do not lose hope."

دایما خاقان ما کردست طُو / گوشمان را می‌کشد لا تَقنِطُوا

Though through this despair we are in a pit, when He calls, we go hand-waving.

گرچه ما زین ناامیدی در گَویم / چون صلا زد، دست اندازان رویم

Masnavi Book 6 - Verse 4753

When the light of the Eternal struck the outside of the mountain, it split so that the light might strike within it too.

بر برونِ کُهْ چو زد نور صمد / پاره شد، تا در درونش هم زند

Being split into hundreds of thousands of pieces is worth this; rise from between the heavens, O earth.

صد هزاران پاره گشتن ارزد این / از میان چرخ برخیز ای زمین

So that the light of the sphere may burn away shadow; night is from your shadow, rebel against day.

تا که نور چرخ گردد سایه‌سوز / شب ز سایه‌ی تست ای یاغیِّ روز

This earth is like a cradle for children; for the mature, it keeps the place too narrow.

این زمین چون گاهواره‌ی طفلکان / بالغان را تنگ می‌دارد مکان

For children God called the earth a cradle and poured milk upon children in the cradle.

بهر طفلان، حق زمین را مهد خواند / شیر در گهواره بر طفلان فشاند

The house has become narrow because of these cradles; King, make the children mature quickly.

خانه تنگ آمد ازین گهواره‌ها ** طفلکان را زود بالغ کن شها / ای گواره، خانه را ضَیِّق مدار ** تا تواند کرد بالغ انتشار

Masnavi Book 6 - Verse 4779

The King's heart ached from thinking of him, from his ingratitude for that fresh gift.

شاه را دل درد کرد از فکر او / ناسپاسی عطای بکر او

He said, "After all, low one, undisciplined on the path, was this the reward for My giving?

گفت آخر ای خس واهی‌ادب / این سزای داد من بود ای عجب

What did I do for you with this precious treasure, and what did you do to Me from your low nature?

من چه کردم با تو زین گنج نفیس / تو چه کردی با من از خوی خسیس

I placed a moon beside you whose setting will not come until the Day of Reckoning.

من ترا ماهی نهادم در کنار / که غروبش نیست تا روز شمار

In return for that gift of pure light, you threw thorns and dust into My eye.

در جزای آن عطای نور پاک / تو زدی در دیده‌ی من خار و خاک

I made you a ladder turned toward the heavens, and you became arrow and bow in war against Me."

من ترا بر چرخ گشته نردبان / تو شده در حرب من تیر و کمان

The pain of jealous guarding appeared in the King, and the reflection of the King's pain reached him.

درد غیرت آمد اندر شه پدید / عکس درد شاه اندر وی رسید

The bird of fortune trembled in His reproach; the veil over that corner was torn.

مرغ دولت در عتابش بر طپید / پرده‌ی آن گوشه گشته بر درید

Masnavi Book 6 - Verse 4780

When that beautiful son looked within himself and saw dust and traces from his own black deeds,

چون درونِ خود بدید آن خوش‌ْپسر / از سیه‌کاریِ خود گرد و اثر

The regular grace and blessing had decreased; the house of his joy had become full of grief.

از وظیفه‌ی لطف و نعمت کم شده / خانه‌ی شادی او پر غم شده

He came back to himself from the intoxication of pride-wine; because of that sin, his head became a house of hangover.

با خود آمد او ز مستی عُقار / زان گنه گشته سرش خانه‌ی خُمار

He saw that the drink had made him sick; the poison of those "we" and "I" states had worked.

دیدْ کانْ شربت وَرا بیمار کرد / زهر آن ما و منی ها کار کرد

He came to himself and asked forgiveness; with return, he became companion to something other.

آمد او با خویش و استغفار کرد / با انابت چیز دیگر یار کرد

Masnavi Book 6 - Verse 4788

Evil Nafs, cold-breathed one, you acted with insolence toward the rescuing King.

کردی ای نفْس بدِ باردْ نفَس / بی‌حفاظی با شه فریادرس

You chose the trap out of greed for wheat; every grain of His wheat became a scorpion for you.

دام بگزیدی ز حِرص گندمی / بر تو شد هر گندم او کزدمی

The desire for "we" and "I" entered your head; see fifty maunds of chain upon your foot.

در سرت آمد هوای ما و من / قید بین بر پای خود پنجاه من

He lamented in this way over his own soul: "Why did I become the enemy of my own Sultan?"

نوحه می‌کرد این نمط بر جان خویش / که چرا گشتم ضد سلطان خویش

He came to himself and asked forgiveness; with return, he became companion to something other.

آمد او با خویش و استغفار کرد / با انابت چیز دیگر یار کرد

The pain that comes from terror over faith, have mercy, for that pain has no remedy.

درد، کان از وحشت ایمان بود / رحم کن کان درد بی‌درمان بود

Masnavi Book 6 - Verse 4869

That sea-hearted King forgave, but the arrow had already come, ah, to a killing place.

عفو کرد آن شاه دریادل، ولی / آمده بُد تیر، اَه بر مَقتَلی

He was killed, and in lament for him the King wept.

کشته شد، در نوحه‌ی او می‌گریست

Masnavi Book 6 - Verse 4886

The mystics are lazier than both worlds, for without plowing they harvest the field.

عارفان از دو جهان کاهل‌ترند ** زانک بی شُدْیار خرمن می‌برند

They have made laziness their support, since God does their work.

کاهلی را کرده‌اند ایشان سند ** کار ایشان را چو یزدان می‌کند

Common people do not see God's work; they do not rest from toil morning and evening.

کار یزدان را نمی‌بینند عام ** می‌نیاسایند از کد صبح و شام

The mystics are lazier than all.

عارفان از همه کاهل ترند.

Masnavi Book 6 - Verse 4909

The instructor of demon and human is one; whoever has even a little opposition may be overcome by Him.

دیو و مردم را مُلَقِّن آن یکیست / غالب از وی گردد ار خصم اندکیست

Whichever side that Divine will is on, by God, by God, you too go to that side.

تا کدامین سوی باشد آن یواش / الله‌الله رو تو هم زان سوی باش

Masnavi Book 6 - Verse 4911

How will you know His secret? Speak truthfully. He said, "I sit silently before Him.

سِرِّ او را چون شناسی؟ راست گو / گفت من خامش نشینم پیش او

I make patience a ladder toward the degrees, so that I may rise; patience is the key to opening.

صبر را سُلَّم کنم سویِ دَرَج / تا بر آیم، صبرُ مِفتاحُ الفَرَج

And if, in His presence, speech boils up from my heart beyond this joy and grief,

ور بجوشد در حضورش از دلم / منطقی بیرون ازین شادی و غم

I will know that He sent it to me from an inner depth like Suhayl in Yemen.

من بدانم کو فرستاد آن به من / از ضمیرِ چون سهیل اندر یَمَن

That speech in my heart comes from that right-side blessedness, for from heart to heart there is a window."

در دل من آن سخن زان مَیمَنه‌ست / زانک از دل جانب دل روزنه‌ست