Intelligences Differ by Nature
From Rumi’s Masnavi (مثنوی معنوی), Book 5, section 21 of 175: The diversity of intelligences in their nature as originally created (تفاوت عقول در اصل فطرت خلاف معتزله کی ایشان گویند در اصل عقول جز وی برابرند این افزونی و). Below, each of its 36 couplets is given in Persian, followed by R. A. Nicholson’s English translation.
The diversity of intelligences in their nature as originally created; (a doctrine) opposed to (that of) the Mu‘tazilites, who assert that particular (individual) intelligences are originally equal, and that this superiority and diversity is the result of learning and training and experience. تفاوت عقول در اصل فطرت خلاف معتزله کی ایشان گویند در اصل عقول جز وی برابرند این افزونی و تفاوت از تعلم است و ریاضت و تجربه
این تفاوت عقلها را نیک دان
در مراتب از زمین تا آسمان
Know well that intelligences differ thus in degree from the earth to the sky.
هست عقلی هم‌چو قرص آفتاب
هست عقلی کمتر از زهره و شهاب
There is an intelligence like the orb of the sun; there is an intelligence inferior to (the planet) Venus and the meteor.
هست عقلی چون چراغی سرخوشی
هست عقلی چون ستاره‌ی آتشی
There is an intelligence like a tipsy (flickering) lamp; there is an intelligence like a star of fire,
زانک ابر از پیش آن چون وا جهد
نور یزدان‌بین خردها بر دهد
Because, when the cloud is removed from it, it produces intellects that behold the Light of God.
عقل جزوی عقل را بدنام کرد
کام دنیا مرد را بی‌کام کرد
The particular intelligence has given the (universal) intelligence a bad name: worldly desire has deprived the (worldly) man of his desire (in the world hereafter).
آن ز صیدی حسن صیادی بدید
وین ز صیادی غم صیدی کشید
That (universal intelligence), through being a prey (to God), beheld the beauty of being a hunter, while this (particular intelligence), through being a hunter (of worldly goods), suffered the pain of being a prey (to perdition).
آن ز خدمت ناز مخدومی بیافت
وآن ز مخدومی ز راه عز بتافت
The former, through service, gained the pride of lordship, while the latter, through lordship, turned from the path of glory.
آن ز فرعونی اسیر آب شد
وز اسیری سبط صد سهراب شد
The latter, through being a Pharaoh, was taken captive by the water (of perdition), while the Israelites, through captivity, became (mighty as) a hundred Suhrábs.
لعب معکوسست و فرزین‌بند سخت
حیله کم کن کار اقبالست و بخت
Tis a topsy-turvy game and a terrible quandary; do not try (to escape by) cunning: ’tis (all) a matter of (Divine) favour and fortune.
بر حیال و حیله کم تن تار را
که غنی ره کم دهد مکار را
Do not weave plots in vain imagination and cunning; for the Self-sufficient One does not give way to the contriver.
مکر کن در راه نیکو خدمتی
تا نبوت یابی اندر امتی
Contrive, in the way of (by following the guidance of) one who serves (God) well, that you may gain the position of a prophet in a religious community.
مکر کن تا وا رهی از مکر خود
مکر کن تا فرد گردی از جسد
Contrive that you may be delivered from your own contrivance; contrive that you may become detached from the body.
مکر کن تا کمترین بنده شوی
در کمی رفتی خداونده شوی
Contrive that you may become the meanest slave (of God): if you enter into (the state of) meanness (self-abasement), you will become lordly.
روبهی و خدمت ای گرگ کهن
هیچ بر قصد خداوندی مکن
Never, O old wolf, practise foxiness and perform service with the purpose of (gaining) lordship;
لیک چون پروانه در آتش بتاز
کیسه‌ای زان بر مدوز و پاک باز
But rush into the fire like a moth: do not hoard up that (service), play for love!
زور را بگذار و زاری را بگیر
رحم سوی زاری آید ای فقیر
Renounce power and adopt piteous supplication: (the Divine) mercy comes towards piteous supplication, O dervish.
زاری مضطر تشنه معنویست
زاری سرد دروغ آن غویست
The piteous supplication of one sorely distressed and athirst is real; the piteous (but) cold supplication of falsehood is proper to the miscreant.
گریه‌ی اخوان یوسف حیلتست
که درونشان پر ز رشک و علتست
The weeping of Joseph’s brethren is a trick, for their hearts are full of envy and infirmity.
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by: Reza about (category: Masnavi, Persian Poetry)
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