مولوی - مثنوی معنوی - دفتر اول - بخش ۴۲ | Rumi - Spiritual Couplets - Book 1 - Part 42

How the Jewish king scoffed and denied and would not accept the counsel of his intimates.

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The king of the Jews beheld these marvellous things, (but) he had naught (to say) except mockery and denial.

870-His counsellors said, “Do not let (this injustice) go beyond bounds, do not drive the steed of obstinacy so far.”

He handcuffed the counsellors and confined them, he committed one injustice after another.

When the matter reached this pass, a shout came—“Hold thy foot (stop), O cur! For Our vengeance is come.”

After that, the fire blazed up forty ells high, became a ring, and consumed those Jews.

From fire was their origin in the beginning: they went (back) to their origin in the end.

875-That company were born of fire: the way of particulars is towards the universal.

They were only a fire to consume the true believers: their fire consumed itself like rubbish.

He whose mother is Háwiya (Hell-fire)—Háwiya shall become his cell (abode).

The mother of the child is (always) seeking it: the fundamentals pursue the derivatives.

If water is imprisoned in a tank, the wind sucks it up, for it (the wind) belongs to the original (source):

880-It sets it free, it wafts it away to its source, little by little, so that you do not see its wafting;

And our souls likewise this breath (of ours) steals away, little by little, from the prison of the world.

The perfumes of our (good) words ascend even unto Him, ascending from us whither God knoweth.

Our breaths soar up with the choice (words), as a gift from us, to the abode of everlastingness;

Then comes to us the recompense of our speech, a double (recompense) thereof, as a mercy from (God) the Glorious;

885-Then He causes us to repair to (makes us utter) good words like those (already uttered), that His servant may obtain (something more) of what he has obtained.

Thus do they (our good words) ascend while it (the Divine mercy) descends continually: mayst thou never cease to keep up that (ascent and descent)!

Let us speak Persian: the meaning is that this attraction (by which God draws the soul towards Himself) comes from the same quarter whence came that savour (spiritual delight experienced in and after prayer).

The eyes of every set of people remain (turned) in the direction where one day they satisfied a (longing for) delight.

The delight of (every) kind is certainly in its own kind (congener): the delight of the part, observe, is in its whole;

890-Or else, that (part) is surely capable of (attachment to) a (different) kind and, when it has attached itself thereto, becomes homogeneous with it,

As (for instance) water and bread, which were not our congeners, became homogeneous with us and increased within us (added to our bulk and strength).

Water and bread have not the appearance of being our congeners, (but) from consideration of the end (final result) deem them to be homogeneous (with us).

And if our delight is (derived) from something not homogeneous, that (thing) will surely resemble the congener.

That which (only) bears a resemblance is a loan: a loan is impermanent in the end.

895-Although the bird is delighted by (the fowler's) whistle, it takes fright when it (sees him and) does not find its own congener.

Although the thirsty man is delighted by the mirage, he runs away when he comes up to it, and seeks for water.

Although the insolvent are pleased with base gold, yet that (gold) is put to shame in the mint.

(Take heed) lest gildedness (imposture) cast you out of the (right) way, lest false imagination cast you into the well.

Seek the story (illustrating this) from (the book of) Kalíla (and Dimna), and search out the moral (contained) in the story.

طنز و انکار کردن پادشاه جهود و قبول ناکردن نصیحت خاصان خویش

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این عجایب دید آن شاه جهود
جز که طنز و جز که انکارش نبود

ناصحان گفتند از حد مگذران
مرکب استیزه را چندین مران

ناصحان را دست بست و بند کرد
ظلم را پیوند در پیوند کرد

بانگ آمد کار چون اینجا رسید
پای دار ای سگ که قهر ما رسید

بعد از آن آتش چهل گز بر فروخت
حلقه گشت و آن جهودان را بسوخت

اصل ایشان بود آتش ز ابتدا
سوی اصل خویش رفتند انتها

هم ز آتش زاده بودند آن فریق
جزوها را سوی کل باشد طریق

آتشی بودندمؤمن‌سوز و بس
سوخت خود را آتش ایشان چو خس

آنک بودست امه الهاویه
هاویه آمد مرورا زاویه

مادر فرزند جویان ویست
اصلها مر فرعها را در پیست

آبها در حوض اگر زندانیست
باد نشفش می‌کند کار کانیست

می‌رهاند می‌برد تا معدنش
اندک اندک تا نبینی بردنش

وین نفس جانهای ما را همچنان
اندک اندک دزدد از حبس جهان

تا الیه یصعد اطیاب الکلم
صاعدا منا الی حیث علم

ترتقی انفاسنا بالمنتقی
متحفا منا الی دار البقا

ثم تاتینا مکافات المقال
ضعف ذاک رحمة من ذی الجلال

ثم یلجینا الی امثالها
کی ینال العبد مما نالها

هکذی تعرج و تنزل دائما
ذا فلا زلت علیه قائما

پارسی گوییم یعنی این کشش
زان طرف آید که آمد آن چشش

چشم هر قومی به سویی مانده‌ست
کان طرف یک روز ذوقی رانده‌ست

ذوق جنس از جنس خود باشد یقین
ذوق جزو از کل خود باشد ببین

یا مگر آن قابل جنسی بود
چون بدو پیوست جنس او شود

همچو آب و نان که جنس ما نبود
گشت جنس ما و اندر ما فزود

نقش جنسیت ندارد آب و نان
ز اعتبار آخر آن را جنس دان

ور ز غیر جنس باشد ذوق ما
آن مگر مانند باشد جنس را

آنک مانندست باشد عاریت
عاریت باقی نماند عاقبت

مرغ را گر ذوق آید از صفیر
چونک جنس خود نیابد شد نفیر

تشنه را گر ذوق آید از سراب
چون رسد در وی گریزد جوید آب

مفلسان هم خوش شوند از زر قلب
لیک آن رسوا شود در دار ضرب

تا زر اندودیت از ره نفکند
تا خیال کژ ترا چه نفکند

از کلیله باز جو آن قصه را
واندر آن قصه طلب کن حصه را

Poet: Maulana Rumi
Translation: Reynold A. Nicholson
Edited by: @tamim