آن دعای بی خودان خود دیگرست آن دعا زو نیست گفت داورست
That unconscious invocation is, in truth, different: that invocation is not from him (the speaker), it is spoken by the (Divine) Judge.
آن دعا حق میکند چون او فناست آن دعا و آن اجابت از خداست 2220
God is making that invocation, since he (the speaker) is naughted (faná): the invocation and the answer (to it) are (both) from God.
واسطهی مخلوق نه اندر میان بیخبر زان لابه کردن جسم و جان
There is not present (at that time) the medium, namely, the created person: body and spirit (alike) are unaware of making that supplication.
بندگان حق رحیم و بردبار خوی حق دارند در اصلاح کار
The (chosen) servants of God are merciful and long-suffering: they possess the disposition of God in regard to putting things right.
مهربان بیرشوتان یاریگران در مقام سخت و در روز گران
They are kind and bribeless ones, helpers in the hard plight and the heavy (grievous) day.
هین بجو این قوم را ای مبتلا هین غنیمت دارشان پیش از بلا
Hark, seek this (saintly) company, O afflicted one! Hark, hold them (as) a prize before the (coming of) affliction.
رست کشتی از دم آن پهلوان واهل کشتی را بجهد خود گمان 2225
Through the breath (prayer) of that (spiritual) hero the ship was saved, while the people in the ship thought (they were saved) by their own efforts,
که مگر بازوی ایشان در حذر بر هدف انداخت تیری از هنر
(Supposing) that maybe in (the hour of) dread their arm had skilfully shot an arrow at the target.
پا رهاند روبهان را در شکار و آن زدم دانند روباهان غرار
Foxes, in the chase, are saved by their legs, but the foxes inconsiderately deem that (safety to proceed) from their tails.
عشقها با دم خود بازند کین میرهاند جان ما را در کمین
(Hence) they play fondly with their tails, thinking, “These save our lives in the ambuscade (of calamity).”
روبها پا را نگه دار از کلوخ پا چو نبود دم چه سود ای چشمشوخ
O fox, preserve your legs from (being broken by) brickbats; when you have no legs, what use is your tail, O bold-eyed one?
ما چو روباهان و پای ما کرام میرهاندمان ز صدگون انتقام 2230
We are like foxes, and the noble (saints) are (as) our legs: they save us from a hundred kinds of vengeance.
#Rumi #Masnavi #Book3 #Poem
That unconscious invocation is, in truth, different: that invocation is not from him (the speaker), it is spoken by the (Divine) Judge.
آن دعا حق میکند چون او فناست آن دعا و آن اجابت از خداست 2220
God is making that invocation, since he (the speaker) is naughted (faná): the invocation and the answer (to it) are (both) from God.
واسطهی مخلوق نه اندر میان بیخبر زان لابه کردن جسم و جان
There is not present (at that time) the medium, namely, the created person: body and spirit (alike) are unaware of making that supplication.
بندگان حق رحیم و بردبار خوی حق دارند در اصلاح کار
The (chosen) servants of God are merciful and long-suffering: they possess the disposition of God in regard to putting things right.
مهربان بیرشوتان یاریگران در مقام سخت و در روز گران
They are kind and bribeless ones, helpers in the hard plight and the heavy (grievous) day.
هین بجو این قوم را ای مبتلا هین غنیمت دارشان پیش از بلا
Hark, seek this (saintly) company, O afflicted one! Hark, hold them (as) a prize before the (coming of) affliction.
رست کشتی از دم آن پهلوان واهل کشتی را بجهد خود گمان 2225
Through the breath (prayer) of that (spiritual) hero the ship was saved, while the people in the ship thought (they were saved) by their own efforts,
که مگر بازوی ایشان در حذر بر هدف انداخت تیری از هنر
(Supposing) that maybe in (the hour of) dread their arm had skilfully shot an arrow at the target.
پا رهاند روبهان را در شکار و آن زدم دانند روباهان غرار
Foxes, in the chase, are saved by their legs, but the foxes inconsiderately deem that (safety to proceed) from their tails.
عشقها با دم خود بازند کین میرهاند جان ما را در کمین
(Hence) they play fondly with their tails, thinking, “These save our lives in the ambuscade (of calamity).”
روبها پا را نگه دار از کلوخ پا چو نبود دم چه سود ای چشمشوخ
O fox, preserve your legs from (being broken by) brickbats; when you have no legs, what use is your tail, O bold-eyed one?
ما چو روباهان و پای ما کرام میرهاندمان ز صدگون انتقام 2230
We are like foxes, and the noble (saints) are (as) our legs: they save us from a hundred kinds of vengeance.
#Rumi #Masnavi #Book3 #Poem
حیلهی باریک ما چون دم ماست عشقها بازیم با دم چپ و راست
Our subtle contrivance is as our tails: we play fondly with our tails, left and right.
دم بجنبانیم ز استدلال و مکر تا که حیران ماند از ما زید و بکر
We wag our tails in argumentation and cunning, in order that Zayd and Bakr may remain amazed at us.
طالب حیرانی خلقان شدیم دست طمع اندر الوهیت زدیم
We have sought to excite the amazement of the people; we have eagerly grasped at Divinity,
تا بافسون مالک دلها شویم این نمیبینیم ما کاندر گویم
That by means of guile we may gain possession of (the people's) hearts; we do not see that we are in a ditch.
در گوی و در چهی ای قلتبان دست وا دار از سبال دیگران 2235
You are in the ditch and in the pit, O scoundrel: keep your hands off the moustache of others!
چون به بستانی رسی زیبا و خوش بعد از آن دامان خلقان گیر و کش
When you arrive at a fair and beauteous garden, after that lay hold of the people's skirts and lead them.
ای مقیم حبس چار و پنج و شش نغز جایی دیگران را هم بکش
O you who dwell in the prison of the four (elements) and the five (senses) and the six (directions), lead others also to (such) a goodly place!
ای چو خربنده حریف کون خر بوسه گاهی یافتی ما را ببر
O you who, like an ass-servant, are the comrade of the ass's rump, you have found a (fine) spot to kiss: take us (to it)!
چون ندادت بندگی دوست دست میل شاهی از کجاات خاستست
Since (true) servitude to the Beloved has not been granted you, whence has arisen in you the wish for sovereignty?
در هوای آنک گویندت زهی بستهای در گردن جانت زهی 2240
In your desire that they should say to you “Bravo!” you have tied a bowstring on the neck of your soul.
روبها این دم حیلت را بهل وقف کن دل بر خداوندان دل
O fox, abandon this tail, (which is) contrivance, and devote your heart to the lords of the heart (the saints).
در پناه شیر کم ناید کباب روبها تو سوی جیفه کم شتاب
(Whilst you are) under the protection of the lion, roast-meat will not fail;O fox, do not hasten towards the carcase.
تو دلا منظور حق آنگه شوی ** که چو جزوی سوی کل خود روی
O heart, thou wilt be regarded (with favour) by God at the moment when, like a part, thou goest towards thy Whole.
#Rumi #Masnavi #Book3 #Poem
Our subtle contrivance is as our tails: we play fondly with our tails, left and right.
دم بجنبانیم ز استدلال و مکر تا که حیران ماند از ما زید و بکر
We wag our tails in argumentation and cunning, in order that Zayd and Bakr may remain amazed at us.
طالب حیرانی خلقان شدیم دست طمع اندر الوهیت زدیم
We have sought to excite the amazement of the people; we have eagerly grasped at Divinity,
تا بافسون مالک دلها شویم این نمیبینیم ما کاندر گویم
That by means of guile we may gain possession of (the people's) hearts; we do not see that we are in a ditch.
در گوی و در چهی ای قلتبان دست وا دار از سبال دیگران 2235
You are in the ditch and in the pit, O scoundrel: keep your hands off the moustache of others!
چون به بستانی رسی زیبا و خوش بعد از آن دامان خلقان گیر و کش
When you arrive at a fair and beauteous garden, after that lay hold of the people's skirts and lead them.
ای مقیم حبس چار و پنج و شش نغز جایی دیگران را هم بکش
O you who dwell in the prison of the four (elements) and the five (senses) and the six (directions), lead others also to (such) a goodly place!
ای چو خربنده حریف کون خر بوسه گاهی یافتی ما را ببر
O you who, like an ass-servant, are the comrade of the ass's rump, you have found a (fine) spot to kiss: take us (to it)!
چون ندادت بندگی دوست دست میل شاهی از کجاات خاستست
Since (true) servitude to the Beloved has not been granted you, whence has arisen in you the wish for sovereignty?
در هوای آنک گویندت زهی بستهای در گردن جانت زهی 2240
In your desire that they should say to you “Bravo!” you have tied a bowstring on the neck of your soul.
روبها این دم حیلت را بهل وقف کن دل بر خداوندان دل
O fox, abandon this tail, (which is) contrivance, and devote your heart to the lords of the heart (the saints).
در پناه شیر کم ناید کباب روبها تو سوی جیفه کم شتاب
(Whilst you are) under the protection of the lion, roast-meat will not fail;O fox, do not hasten towards the carcase.
تو دلا منظور حق آنگه شوی ** که چو جزوی سوی کل خود روی
O heart, thou wilt be regarded (with favour) by God at the moment when, like a part, thou goest towards thy Whole.
#Rumi #Masnavi #Book3 #Poem
حق همیگوید نظرمان در دلست نیست بر صورت که آن آب و گلست
God saith, “Our regard is (bestowed) on the heart; it is not (bestowed) on the external form, which is (only) water and earth.”
تو همیگویی مرا دل نیز هست دل فراز عرش باشد نه به پست 2245
You say, “I too have a heart”; (but) the heart is above the empyrean, it is not below.
در گل تیره یقین هم آب هست لیک زان آبت نشاید آبدست
Certainly in the dark earth also there is water, but ’tis not proper for you to wash your hands with that water,
زانک گر آبست مغلوب گلست پس دل خود را مگو کین هم دلست
Because, though it is water, it is overcome by the earth. Do not, then, say of your heart, “This too is a heart.”
آن دلی کز آسمانها برترست آن دل ابدال یا پیغامبرست
The heart that is higher than the heavens is the heart of the saint or the prophet.
پاک گشته آن ز گل صافی شده در فزونی آمده وافی شده
That (heart) has become cleansed of earth and purified; it has come to (full) growth and has been made complete.
ترک گل کرده سوی بحر آمده رسته از زندان گل بحری شده 2250
It has taken leave of earth and has come to the Sea; it has escaped from the prison of earth and has become of the Sea.
آب ما محبوس گل ماندست هین بحر رحمت جذب کن ما را ز طین
(But) our water has remained imprisoned in earth. Hark, O Sea of Mercy, draw us out of the clay!
بحر گوید من ترا در خود کشم ** لیک میلافی که من آب خوشم
The Sea says, “I draw thee into myself, but thou art vainly pretending to be the sweet water.
#Rumi #Masnavi #Book3 #Poem
God saith, “Our regard is (bestowed) on the heart; it is not (bestowed) on the external form, which is (only) water and earth.”
تو همیگویی مرا دل نیز هست دل فراز عرش باشد نه به پست 2245
You say, “I too have a heart”; (but) the heart is above the empyrean, it is not below.
در گل تیره یقین هم آب هست لیک زان آبت نشاید آبدست
Certainly in the dark earth also there is water, but ’tis not proper for you to wash your hands with that water,
زانک گر آبست مغلوب گلست پس دل خود را مگو کین هم دلست
Because, though it is water, it is overcome by the earth. Do not, then, say of your heart, “This too is a heart.”
آن دلی کز آسمانها برترست آن دل ابدال یا پیغامبرست
The heart that is higher than the heavens is the heart of the saint or the prophet.
پاک گشته آن ز گل صافی شده در فزونی آمده وافی شده
That (heart) has become cleansed of earth and purified; it has come to (full) growth and has been made complete.
ترک گل کرده سوی بحر آمده رسته از زندان گل بحری شده 2250
It has taken leave of earth and has come to the Sea; it has escaped from the prison of earth and has become of the Sea.
آب ما محبوس گل ماندست هین بحر رحمت جذب کن ما را ز طین
(But) our water has remained imprisoned in earth. Hark, O Sea of Mercy, draw us out of the clay!
بحر گوید من ترا در خود کشم ** لیک میلافی که من آب خوشم
The Sea says, “I draw thee into myself, but thou art vainly pretending to be the sweet water.
#Rumi #Masnavi #Book3 #Poem
دل نباشد غیر آن دریای نور دل نظرگاه خدا وانگاه کور
The heart is naught but the Sea of Light: is the heart the place for vision of God—and then blind?
نه دل اندر صد هزاران خاص و عام در یکی باشد کدامست آن کدام 2270
The heart is not (contained) in hundreds of thousands (of persons) noble or common; it is in a single one: which is he? Which?
ریزهی دل را بهل دل را بجو تا شود آن ریزه چون کوهی ازو
Leave (what is only) a fragment of the heart and seek the (perfect) heart, in order that by means of it that fragment may become as a mountain.
دل محیطست اندرین خطهی وجود زر همیافشاند از احسان و جود
The (perfect) heart is encompassing (the whole of) this realm of existence and scattering gold in beneficence and bounty.
از سلام حق سلامیها نثار میکند بر اهل عالم اختیار
It chooses to lavish blessings derived from the Blessedness of God upon the people of the world.
هر که را دامن درستست و معد آن نثار دل بر آنکس میرسد
Whosoever's skirt is right and ready, the largesse of the heart comes to that person.
دامن تو آن نیازست و حضور هین منه در دامن آن سنگ فجور 2275
Your skirt (to catch that largesse) is supplication and presence (with God): beware, do not put in your skirt the stone of iniquity,
تا ندرد دامنت زان سنگها تا بدانی نقد را از رنگها
In order that your skirt may not be torn by those stones and that you may distinguish the sterling coin (of truth) from the colours (of falsehood).
سنگ پر کردی تو دامن از جهان هم ز سنگ سیم و زر چون کودکان
You have filled your skirt with stones (of iniquity) from this world, and also with stones of silver and gold, as children (do).
از خیال سیم و زر چون زر نبود دامن صدقت درید و غم فزود
Inasmuch as from that fancy of silver and gold there was no (real) gold, the skirt of your sincerity was rent and your sorrow increased.
کی نماید کودکان را سنگ سنگ تا نگیرد عقل دامنشان به چنگ
How should the (coloured) stone appear to the children as stone, till Reason lays hold of their skirts?
پیر عقل آمد نه آن موی سپید مو نمیگنجد درین بخت و امید 2280
The Elder (Pír) is Reason, not that white hair (of eld): hair is not contained in (has nothing to do with) this fortune and hope (which is bestowed by Reason).
#Rumi #Masnavi #Book3 #Poem
The heart is naught but the Sea of Light: is the heart the place for vision of God—and then blind?
نه دل اندر صد هزاران خاص و عام در یکی باشد کدامست آن کدام 2270
The heart is not (contained) in hundreds of thousands (of persons) noble or common; it is in a single one: which is he? Which?
ریزهی دل را بهل دل را بجو تا شود آن ریزه چون کوهی ازو
Leave (what is only) a fragment of the heart and seek the (perfect) heart, in order that by means of it that fragment may become as a mountain.
دل محیطست اندرین خطهی وجود زر همیافشاند از احسان و جود
The (perfect) heart is encompassing (the whole of) this realm of existence and scattering gold in beneficence and bounty.
از سلام حق سلامیها نثار میکند بر اهل عالم اختیار
It chooses to lavish blessings derived from the Blessedness of God upon the people of the world.
هر که را دامن درستست و معد آن نثار دل بر آنکس میرسد
Whosoever's skirt is right and ready, the largesse of the heart comes to that person.
دامن تو آن نیازست و حضور هین منه در دامن آن سنگ فجور 2275
Your skirt (to catch that largesse) is supplication and presence (with God): beware, do not put in your skirt the stone of iniquity,
تا ندرد دامنت زان سنگها تا بدانی نقد را از رنگها
In order that your skirt may not be torn by those stones and that you may distinguish the sterling coin (of truth) from the colours (of falsehood).
سنگ پر کردی تو دامن از جهان هم ز سنگ سیم و زر چون کودکان
You have filled your skirt with stones (of iniquity) from this world, and also with stones of silver and gold, as children (do).
از خیال سیم و زر چون زر نبود دامن صدقت درید و غم فزود
Inasmuch as from that fancy of silver and gold there was no (real) gold, the skirt of your sincerity was rent and your sorrow increased.
کی نماید کودکان را سنگ سنگ تا نگیرد عقل دامنشان به چنگ
How should the (coloured) stone appear to the children as stone, till Reason lays hold of their skirts?
پیر عقل آمد نه آن موی سپید مو نمیگنجد درین بخت و امید 2280
The Elder (Pír) is Reason, not that white hair (of eld): hair is not contained in (has nothing to do with) this fortune and hope (which is bestowed by Reason).
#Rumi #Masnavi #Book3 #Poem
Great Britain vs. The United Kingdom vs. England map
GB vs UK vs EN
#Vocabulary #Geography #GB #UK #England #theUnitedKingdom
GB vs UK vs EN
#Vocabulary #Geography #GB #UK #England #theUnitedKingdom