1Cademy - دفتر سوم - بخش ۲۲۵ - نواختن معشوق عاشق بیهوش را تا به هوش باز آید / Book Three - Section 225 - The Beloved Caressing the Unconscious Lover Until He Returns to Consciousness

Learn Before

مثنوی معنوی: دفتر سوم / Masnavi: Book Three
دفتر سوم - بخش ۲۲۲ - جذب معشوق عاشق را من حیث لا یعمله العاشق و لا یرجوه و لا یخطر بباله و لا یظهر من ذلک الجذب اثر فی العاشق الا الخوف الممزوج بالیاس مع دوام الطلب / Book Three — Section 222 — The Beloved's Drawing of the Lover from a Direction the Lover Neither Knows Nor Hopes For, Nor Does It Cross His Mind, and from That Drawing No Effect Appears in the Lover Save Fear Mingled with Despair, Together with the Continuance of Seeking

Poem

دفتر سوم - بخش ۲۲۵ - نواختن معشوق عاشق بیهوش را تا به هوش باز آید / Book Three - Section 225 - The Beloved Caressing the Unconscious Lover Until He Returns to Consciousness

Original content

می کشید از بیهشی اش در بیان
اندک اندک از کرم صدر جهان

بانگ زد در گوش او شه کای گدا
زر نثار آوردمت دامن گشا

جان تو کاندر فراقم می طپید
چونک زنهارش رسیدم چون رمید

ای بدیده در فراقم گرم و سرد
با خود آ از بی خودی و باز گرد

مرغ خانه اشتری را بی خرد
رسم مهمانش به خانه می برد

چون به خانه مرغ اشتر پا نهاد
خانه ویران گشت و سقف اندر فتاد

خانهٔ مرغست هوش و عقل ما
هوش صالح طالب ناقهٔ خدا

ناقه چون سر کرد در آب و گلش
نه گل آنجا ماند نه جان و دلش

کرد فضل عشق انسان را فضول
زین فزون جویی ظلومست و جهول

جاهلست و اندرین مشکل شکار
می کشد خرگوش شیری در کنار

کی کنار اندر کشیدی شیر را
گر بدانستی و دیدی شیر را

ظالمست او بر خود و بر جان خود
ظلم بین کز عدلها گو می برد

جهل او مر علمها را اوستاد
ظلم او مر عدلها را شد رشاد

دست او بگرفت کین رفته دمش
آنگهی آید که من دم بخشمش

چون به من زنده شود این مرده تن
جان من باشد که رو آرد به من

من کنم او را ازین جان محتشم
جان که من بخشم ببیند بخششم

جان نامحرم نبیند روی دوست
جز همان جان کاصل او از کوی اوست

دردمم قصاب وار این دوست را
تا هلد آن مغز نغزش پوست را

گفت ای جان رمیده از بلا
وصل ما را در گشادیم الصلا

ای خود ما بی خودی و مستی ات
ای ز هست ما هماره هستی ات

با تو بی لب این زمان من نو به نو
رازهای کهنه گویم می شنو

زانک آن لبها ازین دم می رمد
بر لب جوی نهان بر می دمد

گوش بی گوشی درین دم بر گشا
بهر راز یفعل الله ما یشا

چون صلای وصل بشنیدن گرفت
اندک اندک مرده جنبیدن گرفت

نه کم از خاکست کز عشوهٔ صبا
سبز پوشد سر بر آرد از فنا

کم ز آب نطفه نبود کز خطاب
یوسفان زایند رخ چون آفتاب

کم ز بادی نیست شد از امر کن
در رحم طاوس و مرغ خوش سخن

کم ز کوه سنگ نبود کز ولاد
ناقه ای کان ناقه ناقه زاد زاد

زین همه بگذر نه آن مایهٔ عدم
عالمی زاد و بزاید دم به دم

بر جهید و بر طپید و شاد شاد
یک دو چرخی زد سجود اندر فتاد

English translation

He was drawing him from his unconsciousness into speech, little by little, through the grace of the Sovereign of the world. The king cried into his ear: "O beggar, I have brought you scattered gold — open your lap! Your soul, which was trembling in separation from me — now that I have come to its rescue, why has it fled? O you who have known heat and cold in my separation, come back to yourself from selflessness, and return!" A foolish house-bird leads a camel as a guest, by custom, into its home. When the camel set foot in the bird's house, the house was ruined and the roof caved in. Our consciousness and reason are the bird's house; a wholesome consciousness seeks the nāqa of God. When the nāqa plunged its head into the mud and water, neither the mud remained there, nor its soul and heart. The grace of love has made man presumptuous; through this excess-seeking he is ẓalūm and jahūl. He is ignorant, and caught in this snare, he draws a lion to his breast like a rabbit. When would he have drawn the lion to his breast had he known and truly seen the lion? He is ẓālim to himself and to his own soul — behold this injustice: it takes the prize from all the just! His ignorance has become the master of all knowledges; his injustice has become the right guidance of all justices. He took him by the hand, saying: "This one, whose breath has gone — he will come back only when I breathe breath into him. When this dead body comes alive through me, it will be my soul that turns its face toward me. I will make him great through this soul; the soul I bestow will behold my bestowal. The nā-maḥram soul does not see the face of the Friend — only that soul whose very origin is from His quarter. I breathe into this friend butcher-fashion, so that his fine marrow may shed its skin." He said: "O soul that has fled from affliction, we have opened the summons — al-ṣalā — to union with us! O you who are ourselves — your selflessness and your intoxication! O you whose being is always from our Being! With you, without lips, now fresh and ever fresh, I speak ancient secrets — listen! For those lips flee from this breath; it breathes secretly on the lip of the stream. Open the ear of ear-lessness to this breath, for the sake of the mystery of yaf'alu'llāhu mā yashā'. When the dead one began to hear the call of union, little by little the dead one began to stir. Is he less than earth, which, by the coquetry of the morning breeze, dresses in green and lifts its head from annihilation? Is the seed-drop less than this, which, by the divine address, gives birth to Josephs with faces like the sun? Is it less than a wind that, by the command Kun, passed into the womb of the peacock and the sweet-voiced bird? Is a mountain of stone less than this, which, by a miraculous birth, brought forth a she-camel — that nāqa that gave birth, and gave birth again? Go beyond all this: is not that very substance of nothingness giving birth to a world, and giving birth, breath by breath? He leaped up and throbbed with joy, rejoiced and rejoiced, turned a circle or two, then fell into prostration.

Updated 2026-06-30

Contributors are:

Who are from:

References

Ganjoor

Learn Before

Original content

English translation

Related

Learn After