Why Spirits Suffer in the Body
From Rumi’s Masnavi (مثنوی معنوی), Book 1, section 81 of 171: How the ambassador asked ‘Umar, concerning the cause of the tribulation suffered by spirits in this clay of the body (سؤال کردن رسول روم از عمر رضی‌الله عنه). Below, each of its 28 couplets is given in Persian, followed by R. A. Nicholson’s English translation.
How the ambassador asked ‘Umar, may God be well-pleased with him, concerning the cause of the tribulation suffered by spirits in this clay of the bodyسؤال کردن رسول روم از عمر رضی‌الله عنه
گفت یا عمر چه حکمت بود و سر
حبس آن صافی در این جای کدر
He said, “O ‘Umar, what was the wisdom and mystery of imprisoning that pure one (the spirit) in this dirty place?
آب صافی در گلی پنهان شده
جان صافی بسته‌‌ی ابدان شده
The pure water has become hidden in mud: the pure spirit has become bound in bodies.”
گفت تو بحثی شگرفی می‌‌کنی
معنیی را بند حرفی می‌‌کنی
He (‘Umar) said, “Thou art making a profound inquiry, thou art confining a meaning in a word.
حبس کردی معنی آزاد را
بند حرفی کرده ای تو یاد را
Thou hast imprisoned the free (unconditioned) meaning, thou hast bound the wind in a word.
از برای فایده این کرده‌‌ای
تو که خود از فایده در پرده‌‌ای
This thou hast done for a benefit (good purpose), O thou who thyself art blind to the benefit (good purpose) of God.
آن که از وی فایده زاییده شد
چون نبیند آن چه ما را دیده شد
He from whom (every) benefit was born, how should He not see that which was seen by us?
صد هزاران فایده ست و هر یکی
صد هزاران پیش آن یک اندکی
There are myriads of benefits, and every myriad is (but) a few beside that one.
آن دم نطقت که جزو جزوهاست
فایده شد کل کل خالی چراست
The breath of thy speech, which is a part of the parts (bodily members), became beneficial: why (then) is the whole of the whole (the universal connexion of spirit and body) devoid (of benefit)?
تو که جزوی کار تو با فایده ست
پس چرا در طعن کل آری تو دست
Thou who art a part—thy act (of speaking) is beneficial: why (then) dost thou lift thy hand to assail the whole?
گفت را گر فایده نبود مگو
ور بود هل اعتراض و شکر جو
If there is no benefit in speech, do not speak; and if there is, leave off making objections, and endeavour to give thanks.”
شکر یزدان طوق هر گردن بود
نه جدال و رو ترش کردن بود
Thanksgiving to God is a collar on every neck (every one’s duty); it is not (thanksgiving) to dispute and make one’s face look sour.
گر ترش رو بودن آمد شکر و بس
پس چو سرکه شکر گویی نیست کس
If thanksgiving is only to look sour, then there is no thanks-giver like vinegar.
سرکه را گر راه باید در جگر
گو بشو سرکنگبین او از شکر
If vinegar wants (to find) the way to the liver, let it become oxymel by (being mixed with) sugar.
معنی اندر شعر جز با خبط نیست
چون قلاسنگ است اندر ضبط نیست
The meaning in poetry has no sureness of direction: it is like the sling, it is not under control.
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