1Cademy - دفتر سوم - بخش ۱ - سر آغاز / Book Three - Section 1

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مثنوی معنوی: دفتر سوم / Masnavi: Book Three

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دفتر سوم - بخش ۱ - سر آغاز / Book Three - Section 1 - Prologue

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ای ضیاء الحق حسام الدین بیار
این سوم دفتر که سنت شد سه بار

بر گشا گنجینهٔ اسرار را
در سوم دفتر بهل اعذار را

قوتت از قوت حق می زهد
نه از عروقی کز حرارت می جهد

این چراغ شمس کو روشن بود
نه از فتیل و پنبه و روغن بود

سقف گردون کو چنین دایم بود
نه از طناب و استنی قایم بود

قوت جبریل از مطبخ نبود
بود از دیدار خلاق وجود

همچنان این قوت ابدال حق
هم ز حق دان نه از طعام و از طبق

جسمشان را هم ز نور اسرشته اند
تا ز روح و از ملک بگذشته اند

چونک موصوفی به اوصاف جلیل
ز آتش امراض بگذر چون خلیل

گردد آتش بر تو هم برد و سلام
ای عناصر مر مزاجت را غلام

هر مزاجی را عناصر مایه است
وین مزاجت برتر از هر پایه است

این مزاجت از جهان منبسط
وصف وحدت را کنون شد ملتقط

ای دریغا عرصهٔ افهام خلق
سخت تنگ آمد ندارد خلق حلق

ای ضیاء الحق به حذق رای تو
حلق بخشد سنگ را حلوای تو

کوه طور اندر تجلی حلق یافت
تا که می نوشید و می را بر نتافت

صار دکا منه وانشق الجبل
هل رایتم من جبل رقص الجمل

لقمه بخشی آید از هر کس به کس
حلق بخشی کار یزدانست و بس

حلق بخشد جسم را و روح را
حلق بخشد بهر هر عضوت جدا

این گهی بخشد که اجلالی شوی
وز دغا و از دغل خالی شوی

تا نگویی سر سلطان را به کس
تا نریزی قند را پیش مگس

گوش آنکس نوشد اسرار جلال
کو چو سوسن صدزبان افتاد و لال

حلق بخشد خاک را لطف خدا
تا خورد آب و بروید صد گیا

باز خاکی را ببخشد حلق و لب
تا گیاهش را خورد اندر طلب

چون گیاهش خورد حیوان گشت زفت
گشت حیوان لقمهٔ انسان و رفت

باز خاک آمد شد اکال بشر
چون جدا شد از بشر روح و بصر

ذره ها دیدم دهانشان جمله باز
گر بگویم خوردشان گردد دراز

برگها را برگ از انعام او
دایگان را دایه لطف عام او

رزقها را رزقها او می دهد
زانک گندم بی غذایی چون زهد

نیست شرح این سخن را منتهی
پاره ای گفتم بدانی پاره ها

جمله عالم آکل و ماکول دان
باقیان را مقبل و مقبول دان

این جهان و ساکنانش منتشر
وان جهان و سالکانش مستمر

این جهان و عاشقانش منقطع
اهل آن عالم مخلد مجتمع

پس کریم آنست کو خود را دهد
آب حیوانی که ماند تا ابد

باقیات الصالحات آمد کریم
رسته از صد آفت و اخطار و بیم

گر هزارانند یک کس بیش نیست
چون خیالاتی عدد اندیش نیست

آکل و ماکول را حلقست و نای
غالب و مغلوب را عقلست و رای

حلق بخشید او عصای عدل را
خورد آن چندان عصا و حبل را

واندرو افزون نشد زان جمله اکل
زانک حیوانی نبودش اکل و شکل

مر یقین را چون عصا هم حلق داد
تا بخورد او هر خیالی را که زاد

پس معانی را چو اعیان حلقهاست
رازق حلق معانی هم خداست

پس ز مه تا ماهی هیچ از خلق نیست
که به جذب مایه او را حلق نیست

حلق جان از فکر تن خالی شود
آنگهان روزیش اجلالی شود

شرط تبدیل مزاج آمد بدان
کز مزاج بد بود مرگ بدان

چون مزاج آدمی گل خوار شد
زرد و بدرنگ و سقیم و خوار شد

چون مزاج زشت او تبدیل یافت
رفت زشتی از رخش چون شمع تافت

دایه ای کو طفل شیرآموز را
تا به نعمت خوش کند پدفوز را

گر ببندد راه آن پستان برو
برگشاید راه صد بستان برو

زانک پستان شد حجاب آن ضعیف
از هزاران نعمت و خوان و رغیف

پس حیات ماست موقوف فطام
اندک اندک جهد کن تم الکلام

چون جنین بد آدمی بد خون غذا
از نجس پاکی برد مؤمن کذا

از فطام خون غذااش شیر شد
وز فطام شیر لقمه گیر شد

وز فطام لقمه لقمانی شود
طالب اشکار پنهانی شود

گر جنین را کس بگفتی در رحم
هست بیرون عالمی بس منتظم

یک زمینی خرمی با عرض و طول
اندرو صد نعمت و چندین اکول

کوهها و بحرها و دشتها
بوستانها باغها و کشتها

آسمانی بس بلند و پر ضیا
آفتاب و ماهتاب و صد سها

از جنوب و از شمال و از دبور
باغها دارد عروسیها و سور

در صفت ناید عجایبهای آن
تو درین ظلمت چه ای در امتحان

خون خوری در چارمیخ تنگنا
در میان حبس و انجاس و عنا

او به حکم حال خود منکر بدی
زین رسالت معرض و کافر شدی

کین محالست و فریبست و غرور
زانک تصویری ندارد وهم کور

جنس چیزی چون ندید ادراک او
نشنود ادراک منکرناک او

همچنانک خلق عام اندر جهان
زان جهان ابدال می گویندشان

کین جهان چاهیست بس تاریک و تنگ
هست بیرون عالمی بی بو و رنگ

هیچ در گوش کسی زیشان نرفت
کین طمع آمد حجاب ژرف و زفت

گوش را بندد طمع از استماع
چشم را بندد غرض از اطلاع

همچنانک آن جنین را طمع خون
کان غذای اوست در اوطان دون

از حدیث این جهان محجوب کرد
غیر خون او می نداند چاشت خورد

English translation

O Diya al-Haqq Husam al-Din, bring this third book, since doing it three times has become the practice. Open the treasury of secrets; in the third book, leave excuses aside. Your strength springs from the strength of the Real, not from veins that leap because of heat. This lamp of the Sun, which is bright, is not from wick, cotton, or oil. The vault of heaven, which is so lasting, does not stand by rope or pillar. Gabriel's strength was not from the kitchen; it was from seeing the Creator of existence. Likewise, know the strength of God's abdals to be from God, not from food and tray. Their bodies too have been kneaded from light, so that they have passed beyond spirit and angel. Since you are described by majestic attributes, pass beyond the fire of diseases like Khalil. The fire too will become coolness and peace for you, O you whose temperament has the elements as servants. For every temperament the elements are its basis, but this temperament of yours is higher than every rank. This temperament of yours, from the expanded world, has now gathered the attribute of unity. Alas, the field of people's understandings has become very narrow; people have no throat. O Diya al-Haqq, by the skill of your judgment, your sweetmeat gives a throat to stone. Mount Tur, in the theophany, found a throat, so that it drank wine and could not bear the wine. It became pulverized by Him, and the mountain split; have you seen a mountain dance like a camel? Anyone may give a morsel to someone; giving a throat is God's work alone. He gives a throat to body and soul; He gives a throat separately for each of your limbs. He gives this when you become one held in majesty and become empty of fraud and deceit, so that you do not tell the Sultan's secret to anyone, so that you do not pour sugar before flies. The ear drinks the secrets of majesty of one who, like the lily, has become a hundred-tongued and mute. God's grace gives the earth a throat so it may drink water and grow a hundred plants. Again He gives throat and lip to an earthly creature so it may eat its plant in desire. When the animal ate the plant, it grew large; the animal became man's morsel and passed away. Again it became earth and became the eater of man, when spirit and sight were separated from man. I saw atoms, all their mouths open; if I tell of their eating, the account will become long. Leaves have leafage from His gifts; nurses have a nurse in His universal grace. He gives sustenance to sustenances, for how would wheat sprout without food? There is no end to explaining this speech; I have said a part so that you may know the parts. Know the whole world as eater and eaten; know the remaining ones as facing and accepted. This world and its inhabitants are dispersed; that world and its wayfarers are continuous. This world and its lovers are cut off; the people of that world are everlasting and gathered. Thus the generous one is the one who gives himself, the water of life that remains forever. The lasting righteous deeds are the generous one, freed from a hundred afflictions, dangers, and fears. Though they are thousands, they are no more than one, for like imaginal forms, number is not to be counted. Eater and eaten have throat and gullet; victor and vanquished have intellect and judgment. He gave a throat to the staff of justice; it ate so many staffs and ropes. Yet it did not increase from all that eating, for its eating and form were not animal. He also gave certainty a throat like the staff, so that it ate every imagination that arose. Thus meanings, like visible things, have throats; the provider of the throats of meanings is also God. So from moon to fish there is nothing among creation that lacks a throat for drawing its sustenance. The soul's throat becomes empty of bodily thought; then its sustenance becomes majestic. Know that the condition is transformation of temperament, for from an evil temperament comes an evil death. When a person's temperament became clay-eating, he became yellow, discolored, sick, and abased. When that ugly temperament was changed, ugliness left his face as it shone like a candle. A nurse who has a milk-fed child, to sweeten his sour mouth with bounty, if she closes the way of that breast to him, she opens the way of a hundred gardens to him. For the breast had become a veil for that weak one against thousands of blessings, tables, and loaves. Thus our life depends on weaning; strive little by little; the speech is complete. When man was a fetus, blood was his food; so the believer draws purity from impurity. By weaning from blood, his food became milk; by weaning from milk, he became a taker of morsels. By weaning from the morsel, he becomes a Luqman, a seeker of hidden game. If someone had said to the fetus in the womb, 'Outside there is a world, very well ordered, a joyful earth with breadth and length, in it a hundred blessings and many foods, mountains and seas and plains, orchards, gardens, and fields, a very high, light-filled sky, sun and moon and a hundred stars; from south, north, and west wind there are gardens, weddings, and feasts. Its wonders cannot come into description; what are you doing in this darkness, under trial? You drink blood in a narrow four-pegged place, amid prison, filths, and trouble.' By the ruling of its own state, it would deny it; it would turn away from this message and become unbelieving, saying, 'This is impossible, deception, and delusion,' because blind imagination has no image of it. When its perception has not seen the kind of a thing, its denying perception will not listen. Just so, to common people in this world, the abdals speak of that world, saying, 'This world is a very dark and narrow well; outside is a world without smell and color.' None of this goes into the ear of any of them, for this greed has become a deep, thick veil. Greed closes the ear to hearing; ulterior aim closes the eye to seeing. Just as the fetus's greed for blood, which is its food in low abodes, veiled it from the report of this world; it knows no breakfast except blood.

Updated 2026-06-30

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