Proem سرآغاز

ای حیات دل حسام‌الدین بسی میل می‌جوشد به قسم سادسی
O Life of the heart, Husámu’ddín, desire for (the composition of) a Sixth Part has long been boiling (within me).
گشت از جذب چو تو علامه‌ای در جهان گردان حسامی نامه‌ای
Through the attraction (influence) of a Sage like thee, a Book of Husám has come into circulation in the world.
پیش‌کش می‌آرمت ای معنوی قسم سادس در تمام مثنوی
(Now), O spiritual one, I bring to thee as an offering the Sixth Part to complete the Mathnawí.
شش جهت را نور ده زین شش صحف کی یطوف حوله من لم یطف
From these Six Books give light to the Six Directions, in order that any one who has not performed the circumambulation may (now) perform it (round the Mathnawí).
عشق را با پنج و با شش کار نیست مقصد او جز که جذب یار نیست
Love hath naught to do with the five (senses) and the six (directions): its goal is only (to experience) the attraction exerted by the Beloved.
بوک فیما بعد دستوری رسد رازهای گفتنی گفته شود
Afterwards, maybe, permission will come (from God): the secrets that ought to be told will be told,
یا بیانی که بود نزدیکتر زین کنایات دقیق مستتر
With an eloquence that is nearer (to the understanding) than these subtle recondite allusions.
راز جز با رازدان انباز نیست راز اندر گوش منکر راز نیست
The secret is partner with none but the knower of the secret; in the sceptic’s ear the secret is no secret (at all).
لیک دعوت واردست از کردگار با قبول و ناقبول او را چه کار
But (the command) to call (the people to God) comes down from the Maker: what has he (the prophet or saint) to do with (their) acceptance or non-acceptance?
نوح نهصد سال دعوت می‌نمود دم به دم انکار قومش می‌فزود
Noah continued to call (the people to God) for nine hundred years: the unbelief of his folk was increasing from moment to moment.
هیچ از گفتن عنان واپس کشید هیچ اندر غار خاموشی خزید
Did he ever pull back the rein of speech? Did he ever creep into the cave of silence?
گفت از بانگ و علالای سگان هیچ واگردد ز راهی کاروان
He said (to himself), “Does a caravan ever turn back from a journey on account of the noise and clamour of dogs?
یا شب مهتاب از غوغای سگ سست گردد بدر را در سیر تگ
Or on a night of moonlight is the running of the full-moon in its course retarded by the dog’s outcry?
مه فشاند نور و سگ عو عو کند هر کسی بر خلقت خود می‌تند
The moon sheds light and the dog barks: every one proceeds according to his nature.
هر کسی را خدمتی داده قضا در خور آن گوهرش در ابتلا
(The Divine) Destiny hath allotted to every one a certain service, suitable to his essential nature, (to be performed) in (the way of) probation.
چونک نگذارد سگ آن نعره‌ی سقم من مهم سیران خود را چون هلم
Since the dog will not leave off his pestilent howling, I (who) am the moon, how should I abandon my course?”
چونک سرکه سرکگی افزون کند پس شکر را واجب افزونی بود
Inasmuch as the vinegar increases acidity, therefore it is necessary to increase the sugar.
قهر سرکه لطف هم‌چون انگبین کین دو باشد رکن هر اسکنجبین
Wrath is (like) vinegar, mercy like honey; and these twain are the basis of every oxymel.
انگبین گر پای کم آرد ز خل آیند آن اسکنجبین اندر خلل
If the honey fail to withstand (be overpowered by) the vinegar, the oxymel will be spoilt. 
قوم بر وی سرکه‌ها می‌ریختند نوح را دریا فزون می‌ریخت قند
The people were pouring vinegar on him (Noah), and the Ocean (of Divine Bounty) was pouring more sugar for Noah.
قند او را بد مدد از بحر جود پس ز سرکه‌ی اهل عالم می‌فزود
His sugar was replenished from the Sea of Bounty, therefore it was exceeding the vinegar of (all) the inhabitants of the world.
واحد کالالف کی بود آن ولی بلک صد قرنست آن عبدالعلی
Who is a single one like a thousand? That Saint. Nay, that Servant of the High (God) is (equivalent to) a hundred generations.
خم که از دریا درو راهی شود پیش او جیحونها زانو زند
The great rivers kneel (in homage) before the jar into which there comes a channel from the sea,
خاصه این دریا که دریاها همه چون شنیدند این مثال و دمدمه
Especially this Sea (of Reality); for all the (other) seas, when they heard this (imperial) mandate and (mighty) tumult.
شد دهانشان تلخ ازین شرم و خجل که قرین شد نام اعظم با اقل
Their mouths became bitter with shame and confusion because the Greatest Name had been joined with the least.
در قران این جهان با آن جهان این جهان از شرم می‌گردد جهان
At the conjunction of this world with yonder world this world is recoiling in shame.
این عبارت تنگ و قاصر رتبتست ورنه خس را با اخص چه نسبتست
This (manner of) expression is narrow (inadequate) and deficient, for what resemblance exists between the vile and the most elect?
زاغ در رز نعره‌ی زاغان زند بلبل از آواز خوش کی کم کند
(If) the crow caws in the orchard, (yet) how should the nightingale cease its sweet song?
پس خریدارست هر یک را جدا اندرین بازار یفعل ما یشا
Every one, then, has his separate customer in this bazaar of He doeth what He pleases.
نقل خارستان غذای آتش است بوی گل قوت دماغ سرخوش است
The dessert provided by the thornbrake is nutriment (fuel) for the fire; the scent of the rose is food for the intoxicated brain.
گر پلیدی پیش ما رسوا بود خوک و سگ را شکر و حلوا بود
If filth is disgraceful in our opinion, (yet) it is sugar and sweetmeat to the pig and the dog.
گر پلیدان این پلیدیها کنند آبها بر پاک کردن می‌تنند
If the filthy ones commit these foulnesses, (yet) the (pure) waters are intent on purification.
گرچه ماران زهرافشان می‌کنند ورچه تلخان‌مان پریشان می‌کنند
Though the snakes are scattering venom and though the sour people are making us distressed,
نحلها بر کو و کندو و شجر می‌نهند از شهد انبار شکر
(Yet) in mountain and hive and tree the bees are depositing a sugar-store of honey.
زهرها هرچند زهری می‌کنند زود تریاقاتشان بر می‌کنند
However much the venoms show venomousness, the antidotes quickly root them out.
این جهان جنگست کل چون بنگری ذره با ذره چو دین با کافری
When you consider, this world is all at strife, mote with mote, as religion (is in conflict) with infidelity.
آن یکی ذره همی پرد به چپ وآن دگر سوی یمین اندر طلب
One mote is flying to the left, and another to the right in search.
ذره‌ای بالا و آن دیگر نگون جنگ فعلیشان ببین اندر رکون
One mote (flies) up and another down: in their inclination (movement) behold actual strife.
جنگ فعلی هست از جنگ نهان زین تخالف آن تخالف را بدان
The actual strife is the result of the hidden strife: know that that discord springs from this discord.
ذره‌ای کان محو شد در آفتاب جنگ او بیرون شد از وصف و حساب
The strife of the mote that has been effaced in the sun is beyond description and calculation.
چون ز ذره محو شد نفس و نفس جنگش اکنون جنگ خورشیدست بس
Since the (individual) soul and breath have been effaced from the mote, its strife now is only the strife of the sun,
رفت از وی جنبش طبع و سکون از چه از انا الیه راجعون
(Its) natural movement and rest have gone from it by what (means)? By means of Verily unto Him we are returning.
ما به بحر تو ز خود راجع شدیم وز رضاع اصل مسترضع شدیم
We have returned from ourselves to Thy sea and have sucked from the source that suckled us.
در فروغ راه ای مانده ز غول لاف کم زن از اصول ای بی‌اصول
O thou who, on account of the ghoul, hast remained in the derivatives (unessentials) of the Way, do not boast of (possessing) the fundamental principles (thereof), O unprincipled man.
جنگ ما و صلح ما در نور عین نیست از ما هست بین اصبعین
Our war and our peace is in the light of the Essence: ’tis not from us, ’tis between the two fingers (of God).
جنگ طبعی جنگ فعلی جنگ قول در میان جزوها حربیست هول
War of nature, war of action, war of speech there is a terrible conflict amongst the parts (of the universe).
این جهان زن جنگ قایم می‌بود در عناصر در نگر تا حل شود
This world is maintained by means of this war: consider the elements, in order that it (the difficulty) may be solved.
چار عنصر چار استون قویست که بدیشان سقف دنیا مستویست
The four elements are four strong pillars by which the roof of the present world is (kept) upright.
هر ستونی اشکننده‌ی آن دگر استن آب اشکننده‌ی آن شرر
Each pillar is a destroyer of the other: the pillar (known as) water is a destroyer of the flames (of fire).
پس بنای خلق بر اضداد بود لاجرم ما جنگییم از ضر و سود
Hence the edifice of creation is (based) upon contraries; consequently we are at war for weal and woe.
هست احوالم خلاف همدگر هر یکی با هم مخالف در اثر
My states (of mind and body) are mutually opposed: each one is mutually opposite in its effect.
چونک هر دم راه خود را می‌زنم با دگر کس سازگاری چون کنم
Since I am incessantly waylaying (struggling with) myself, how should I act in harmony with another?
موج لشکرهای احوالم ببین هر یکی با دیگری در جنگ و کین
Behold the surging armies of my “states,” each at war and strife with another.
می‌نگر در خود چنین جنگ گران پس چه مشغولی به جنگ دیگران
Contemplate the same grievous war in thyself: why, then, art thou engaged in warring with others?
یا مگر زین جنگ حقت وا خرد در جهان صلح یک رنگت برد 55
Or (is it because thou hast no means of escape) unless God shall redeem thee from this war and bring thee into the unicoloured world of peace?
آن جهان جز باقی و آباد نیست زانک آن ترکیب از اضداد نیست
That world is naught but everlasting and flourishing, because it is not composed of contraries.
این تفانی از ضد آید ضد را چون نباشد ضد نبود جز بقا
This reciprocal destruction is inflicted by (every) contrary on its contrary: when there is no contrary, there is naught but everlastingness.
نفی ضد کرد از بهشت آن بی‌نظیر که نباشد شمس و ضدش زمهریر
He (God) who hath no like banished contraries from Paradise, saying, “Neither sun nor its contrary, intense cold, shall be there.”
هست بی‌رنگی اصول رنگها صلحها باشد اصول جنگها
Colourlessness is the origin of colours, peaces are the origins of wars.
آن جهانست اصل این پرغم وثاق وصل باشد اصل هر هجر و فراق
That world is the origin of this dolorous abode, union is the origin of every parting and separation.
این مخالف از چه‌ایم ای خواجه ما واز چه زاید وحدت این اعداد را
Wherefore, sire, are we thus in opposition, and wherefore does unity give birth to these numbers?
زانک ما فرعیم و چار اضداد اصل خوی خود در فرع کرد ایجاد اصل
Because we are the branch and the four elements are the stock: in the branch the stock has brought its own nature into existence.
گوهر جان چون ورای فصلهاست خوی او این نیست خوی کبریاست
(But) since the substance, (which is) the spirit, is beyond ramifications, its nature is not this (plurality); it is the nature of (the Divine) Majesty.
جنگها بین کان اصول صلحهاست چون نبی که جنگ او بهر خداست
Perceive that wars which are the origins of peaces are like (the war of) the Prophet whose war is for God’s sake.
غالبست و چیر در هر دو جهان شرح این غالب نگنجد در دهان
He is victorious and mighty in both worlds: the description of this victor is not contained in the mouth.
آب جیحون را اگر نتوان کشید هم ز قدر تشنگی نتوان برید
Still, if it is impossible to drain (drink) the Oxus, one cannot deny one’s self as much (water) as will slake thirst.
گر شدی عطشان بحر معنوی فرجه‌ای کن در جزیره‌ی مثنوی
If you are thirsting for the spiritual Ocean, make a breach in the island of the Mathnawí.
فرجه کن چندانک اندر هر نفس مثنوی را معنوی بینی و بس
Make such a great breach that at every moment you will see theMathnawí to be only spiritual.
باد که را ز آب جو چون وا کند آب یک‌رنگی خود پیدا کند
When the wind sweeps away the straw from the (surface of) the river-water, the water displays its unicolouredness.
شاخهای تازه‌ی مرجان ببین میوه‌های رسته ز آب جان ببین
Behold the fresh branches of coral, behold the fruits grown from the water of the spirit! 
چون ز حرف و صوت و دم یکتا شود آن همه بگذارد و دریا شود
When it (the Mathnawí) is made single (and denuded) of words and sounds and breaths, it leaves all that (behind) and becomes the (spiritual) Ocean.
حرف‌گو و حرف‌نوش و حرفها هر سه جان گردند اندر انتها
The speaker of the word and the hearer of the word and the words (themselves) all three become spirit in the end.
نان‌دهنده و نان‌ستان و نان‌پاک ساده گردند از صور گردند خاک
The bread-giver and the bread-receiver and the wholesome bread become single (denuded) of their forms and are turned into earth,
لیک معنیشان بود در سه مقام در مراتب هم ممیز هم مدام
But their reality, in the three (above-mentioned) categories, is both differentiated in (these) grades and permanent.
خاک شد صورت ولی معنی نشد هر که گوید شد تو گویش نه نشد
In appearance they have become earth, in reality they have not; if any one say that they have, say to him, “No, they have not.”
در جهان روح هر سه منتظر گه ز صورت هارب و گه مستقر
In the spiritual world all three are waiting (for the Divine command), sometimes fleeing from form and sometimes taking abode (in it).
امر آید در صور رو در رود باز هم از امرش مجرد می‌شود
(When) the (Divine) command comes “Enter into forms” they enter (into them); likewise at His command they become divested (of form).
پس له الخلق و له الامرش بدان خلق صورت امر جان راکب بر آن
Know, therefore, that (in the text) to Him belongs the creation and to Him the command “the creation” is the form and “the command” is the spirit riding upon it.
راکب و مرکوب در فرمان شاه جسم بر درگاه وجان در بارگاه
(Both) the rider and the ridden are under the authority of the King: the body is at the portal and the spirit in the audience-chamber.
چونک خواهد که آب آید در سبو شاه گوید جیش جان را که ارکبوا
When the King desires the water to come into the pitcher, He says to the spirit-army, “Ride!”
باز جانها را چو خواند در علو بانگ آید از نقیبان که انزلوا
Again, when He calls the spirit aloft, there comes from the overseers the cry, “Dismount!”
بعد ازین باریک خواهد شد سخن کم کن آتش هیزمش افزون مکن
The discourse, (if continued) after this (point), will become subtle: diminish the fire, do not put more faggots on it,
تا نجوشد دیگهای خرد زود دیگ ادراکات خردست و فرود
Lest the small pots boil (too) quickly: the pot of the perceptions is small and low.
پاک سبحانی که سیبستان کند در غمام حرفشان پنهان کنند
The Holy Transcendent One who makes the apple-orchard conceals them (the apples) in a mist of words.
زین غمام بانگ و حرف و گفت و گوی پرده‌ای کز سیب ناید غیر بوی
From this mist of sound and words and talk (arises such) a screen that naught of the apple comes (into perception) save the scent.
باری افزون کش تو این بو را به هوش تا سوی اصلت برد بگرفته گوش
At least draw (inhale) this scent in greater quantity with (the nostrils of) your intelligence, that taking you by the ear it may lead you towards your origin.
بو نگه‌دار و بپرهیز از زکام تن بپوش از باد و بود سرد عام
Preserve the scent and beware of the rheum: protect your body from the cold wind (breath) and being of the vulgar,
تا نینداید مشامت را ز اثر ای هواشان از زمستان سردتر
Lest by the effect (thereof) it stop up your nose: oh, their air is colder than winter.
چون جمادند و فسرده و تن‌شگرف می‌جهد انفاسشان از تل برف
They are like lifeless matter and frozen and stout of body: their breaths issue from a snow-hill.
چون زمین زین برف در پوشد کفن تیغ خورشید حسام‌الدین بزن
When the earth (of your being) is covered with a shroud of this snow, brandish the sunbeam-sword of Husámu’ddín.
هین بر آر از شرق سیف‌الله را گرم کن زان شرق این درگاه را
Hark, lift up the sword of Allah from the east: with (the radiance of) that east make this portal hot.
برف را خنجر زند آن آفتاب سیلها ریزد ز کهها بر تراب
That Sun smites the snow with a dagger: it causes the torrents to pour from the mountains upon the (frozen) earth,
زانک لا شرقیست و لا غربیست او با منجم روز و شب حربیست او
For it is neither of the east nor of the west: by day and by night it is at war with the astronomer,
که چرا جز من نجوم بی‌هدی قبله کردی از لیمی و عمی
Saying, “Why in thy baseness and blindness hast thou made a qibla other than me of stars that give no true guidance?
تا خوشت ناید مقال آن امین در نبی که لا احب الا فلین
Displeasing to thee are the words of that trusty one in the Qur’án ‘I love not them that set.’
از قزح در پیش مه بستی کمر زان همی رنجی ز وانشق القمر
(Prompted) by Quzah, thou hast girt thyself (for service) before the moon: hence thou art vexed by (the sign announced in the Verse) and the moon shall be split asunder.
منکری این را که شمس کورت شمس پیش تست اعلی‌مرتبت
Thou disbelievest that the sun shall be folded up: in thy opinion the sun is of the highest degree.
از ستاره دیده تصریف هوا ناخوشت آید اذا النجم هوی
Thou deemest change of weather to be caused by the stars: thou art displeased with (the text) when the star shall fall.
خود مثرتر نباشد مه ز نان ای بسا نان که ببرد عرق جان
Verily, the moon produces no greater effect than bread: O many a loaf of bread that severs the vein of life!
خود مثرتر نباشد زهره زآب ای بسا آبا که کرد او تن خراب
Verily, (the planet) Venus produces no greater effect than water: O many a water that has destroyed the body!
مهر آن در جان تست و پند دوست می‌زند بر گوش تو بیرون پوست
Love of those (stars) is (implanted) in thy soul, and the advice of thy friend strikes (only) on the outer skin of thy ear.
پند ما در تو نگیرد ای فلان پند تو در ما نگیرد هم بدان
(If) our advice takes no hold of thee, O great man, know that neither does thy advice take any hold of us.
جز مگر مفتاح خاص آید ز دوست که مقالید السموات آن اوست
(Thy ears are closed) unless, perchance, the special (sovereign) key (to open them) come from the Friend to whom belong the keys of the heavens.”
این سخن هم‌چون ستاره‌ست و قمر لیک بی‌فرمان حق ندهد اثر
This discourse is like the stars and the moon (in splendour), but without the command of God it makes no impression.
این ستاره‌ی بی‌جهت تاثیر او می‌زند بر گوشهای وحی‌جو
The impression made by this star (which is) beyond locality strikes (only) on ears that seek inspiration,
کی بیایید از جهت تا بی‌جهات تا ندراند شما را گرگ مات
Saying, “Come ye from (the world of) locality to the world without spatial relations, in order that the wolf may not tear you to pieces in checkmate (utter discomfiture).”
آنچنان که لمعه‌ی درپاش اوست شمس دنیا در صفت خفاش اوست
Since its pearl-scattering radiance is such (as has been mentioned), the sun of the present world may be described as its bat.
هفت چرخ ازرقی در رق اوست پیک ماه اندر تب و در دق اوست
The seven blue (celestial) spheres are in servitude to it; the courier moon is fevered and wasted away by it.
زهره چنگ مسله در وی زده مشتری با نقد جان پیش آمده
Venus lays her hand upon it to beseech (its favour); Jupiter comes forward to offer to it the ready money of his soul.
در هوای دستبوس او زحل لیک خود را می‌نبیند از محل
Saturn is eager to kiss its hand, but he does not regard himself as worthy of that honour.
دست و پا مریخ چندین خست ازو وآن عطارد صد قلم بشکست ازو
On account of it, Mars has inflicted so many wounds on his hands and feet; and on account of it Mercury has broken a hundred pens.
با منجم این همه انجم به جنگ کای رها کرده تو جان بگزیده رنگ
All these stars (planets) are at war with the astronomer, saying, “O thou who hast let the spirit go and hast preferred colour (vanity),
جان ویست و ما همه رنگ و رقوم کوکب هر فکر او جان نجوم
It is the spirit, and we all are (mere) colour and designs: the star (spark) of every thought in it is the soul of the (material) stars.”
فکر کو آنجا همه نورست پاک بهر تست این لفظ فکر ای فکرناک
Where is thought (in relation to it)? There all is pure light: this word “thought” is (used only) for thy sake, O thinker.
هر ستاره خانه دارد در علا هیچ خانه در نگنجد نجم ما
Every (material) star hath its house on high: our star is not contained in any house.
جای سوز اندر مکان کی در رود نور نامحدود را حد کی بود
How should that which burns (transcends) place (spatial relations) enter into space? How should there be a limit for the illimitable light?
لیک تمثیلی و تصویری کنند تا که در یابد ضعیفی عشقمند
But they (the mystics) use a comparison and illustration, in order that a loving feeble-minded man may apprehend (the truth).
مثل نبود لیک باشد آن مثال تا کند عقل مجمد را گسیل
’Tis not a simile, but ’tis a parable for the purpose of releasing (melting) the frozen intellect.
عقل سر تیزست لیکن پای سست زانک دل ویران شدست و تن درست
The intellect is strong in the head but weak in the legs, because it is sick of heart (spiritually decayed) though sound of body (materially flourishing).
عقلشان در نقل دنیا پیچ پیچ فکرشان در ترک شهوت هیچ هیچ
Their (the unspiritual men’s) intellect is deeply involved in the dessert (pleasures) of this world: never, never do they think of abandoning sensuality.
صدرشان در وقت دعوی هم‌چو شرق صبرشان در وقت تقوی هم‌چو برق
In the hour of pretension their breasts are (glowing) like the orient sun, (but) in the hour of pious devotion their endurance is (brief) as the lightning.
عالمی اندر هنرها خودنما هم‌چو عالم بی‌وفا وقت وفا
A learned man who shows self-conceit in (displaying) his talents is faithless as the world at the time for keeping faith.
وقت خودبینی نگنجد در جهان در گلو و معده گم گشته چو نان
At the time when he regards himself (with pride) he is not contained in the world: he has become lost in the gullet and belly, like bread.
این همه اوصافشان نیکو شود بد نماند چونک نیکوجو شود
(Yet) all these (evil) qualities of theirs may become good: evil does not remain when it turns to seeking good.
گر منی گنده بود هم‌چون منی چون به جان پیوست یابد روشنی
If egoism is foul-smelling like semen, (yet) when it attains unto the spirit (spirituality) it gains light.
هر جمادی که کند رو در نبات از درخت بخت او روید حیات
Every mineral that sets its face towards (aspires to evolve into) the plant (the vegetative state) life grows from the tree of its fortune.
هر نباتی کان به جان رو آورد خضروار از چشمه‌ی حیوان خورد
Every plant that turns its face towards the (animal) spirit drinks, like Khizr, from the Fountain of Life.
باز جان چون رو سوی جانان نهد رخت را در عمر بی‌پایان نهد
Once more, when the (animal) spirit sets its face towards the (Divine) Beloved, it lays down its baggage (and passes) into the life without end.
 

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