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

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مثنوی معنوی: دفتر سوم / Masnavi: Book Three

Poem

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

متن و ترجمه / Text and Translation

ای ضیاء الحق حسام الدین بیار	این سوم دفتر که سنت شد سه بار
O Diya al-Haqq Husam al-Din, bring this third book, since doing it three times has become the practice.
بر گشا گنجینهٔ اسرار را	در سوم دفتر بهل اعذار را
Open the treasury of secrets; in the third book, leave excuses aside.
قوتت از قوت حق می زهد	نه از عروقی کز حرارت می جهد
Your strength springs from the strength of the Real, not from veins that leap because of heat.
این چراغ شمس کو روشن بود	نه از فتیل و پنبه و روغن بود
This lamp of the Sun, which is bright, is not from wick, cotton, or oil.
سقف گردون کو چنین دایم بود	نه از طناب و استنی قایم بود
The vault of heaven, which is so lasting, does not stand by rope or pillar.
قوت جبریل از مطبخ نبود	بود از دیدار خلاق وجود
Gabriel's strength was not from the kitchen; it was from seeing the Creator of existence.
همچنان این قوت ابدال حق	هم ز حق دان نه از طعام و از طبق
Likewise, know the strength of God's abdals to be from God, not from food and tray.
جسمشان را هم ز نور اسرشته اند	تا ز روح و از ملک بگذشته اند
Their bodies too have been kneaded from light, so that they have passed beyond spirit and angel.
چونک موصوفی به اوصاف جلیل	ز آتش امراض بگذر چون خلیل
Since you are described by majestic attributes, pass beyond the fire of diseases like Khalil.
گردد آتش بر تو هم برد و سلام	ای عناصر مر مزاجت را غلام
The fire too will become coolness and peace for you, O you whose temperament has the elements as servants.
هر مزاجی را عناصر مایه است	وین مزاجت برتر از هر پایه است
For every temperament the elements are its basis, but this temperament of yours is higher than every rank.
این مزاجت از جهان منبسط	وصف وحدت را کنون شد ملتقط
This temperament of yours, from the expanded world, has now gathered the attribute of unity.
ای دریغا عرصهٔ افهام خلق	سخت تنگ آمد ندارد خلق حلق
Alas, the field of people's understandings has become very narrow; people have no throat.
ای ضیاء الحق به حذق رای تو	حلق بخشد سنگ را حلوای تو
O Diya al-Haqq, by the skill of your judgment, your sweetmeat gives a throat to stone.
کوه طور اندر تجلی حلق یافت	تا که می نوشید و می را بر نتافت
Mount Tur, in the theophany, found a throat, so that it drank wine and could not bear the wine.
صار دکا منه وانشق الجبل	هل رایتم من جبل رقص الجمل
It became pulverized by Him, and the mountain split; have you seen a mountain dance like a camel?
لقمه بخشی آید از هر کس به کس	حلق بخشی کار یزدانست و بس
Anyone may give a morsel to someone; giving a throat is God's work alone.
حلق بخشد جسم را و روح را	حلق بخشد بهر هر عضوت جدا
He gives a throat to body and soul; He gives a throat separately for each of your limbs.
این گهی بخشد که اجلالی شوی	وز دغا و از دغل خالی شوی
He gives this when you become one held in majesty and become empty of fraud and deceit,
تا نگویی سر سلطان را به کس	تا نریزی قند را پیش مگس
so that you do not tell the Sultan's secret to anyone, so that you do not pour sugar before flies.
گوش آنکس نوشد اسرار جلال	کو چو سوسن صدزبان افتاد و لال
The ear drinks the secrets of majesty of one who, like the lily, has become a hundred-tongued and mute.
حلق بخشد خاک را لطف خدا	تا خورد آب و بروید صد گیا
God's grace gives the earth a throat so it may drink water and grow a hundred plants.
باز خاکی را ببخشد حلق و لب	تا گیاهش را خورد اندر طلب
Again He gives throat and lip to an earthly creature so it may eat its plant in desire.
چون گیاهش خورد حیوان گشت زفت	گشت حیوان لقمهٔ انسان و رفت
When the animal ate the plant, it grew large; the animal became man's morsel and passed away.
باز خاک آمد شد اکال بشر	چون جدا شد از بشر روح و بصر
Again it became earth and became the eater of man, when spirit and sight were separated from man.
ذره ها دیدم دهانشان جمله باز	گر بگویم خوردشان گردد دراز
I saw atoms, all their mouths open; if I tell of their eating, the account will become long.
برگها را برگ از انعام او	دایگان را دایه لطف عام او
Leaves have leafage from His gifts; nurses have a nurse in His universal grace.
رزقها را رزقها او می دهد	زانک گندم بی غذایی چون زهد
He gives sustenance to sustenances, for how would wheat sprout without food?
نیست شرح این سخن را منتهی	پاره ای گفتم بدانی پاره ها
There is no end to explaining this speech; I have said a part so that you may know the parts.
جمله عالم آکل و ماکول دان	باقیان را مقبل و مقبول دان
Know the whole world as eater and eaten; know the remaining ones as facing and accepted.
این جهان و ساکنانش منتشر	وان جهان و سالکانش مستمر
This world and its inhabitants are dispersed; that world and its wayfarers are continuous.
این جهان و عاشقانش منقطع	اهل آن عالم مخلد مجتمع
This world and its lovers are cut off; the people of that world are everlasting and gathered.
پس کریم آنست کو خود را دهد	آب حیوانی که ماند تا ابد
Thus the generous one is the one who gives himself, the water of life that remains forever.
باقیات الصالحات آمد کریم	رسته از صد آفت و اخطار و بیم
The lasting righteous deeds are the generous one, freed from a hundred afflictions, dangers, and fears.
گر هزارانند یک کس بیش نیست	چون خیالاتی عدد اندیش نیست
Though they are thousands, they are no more than one, for like imaginal forms, number is not to be counted.
آکل و ماکول را حلقست و نای	غالب و مغلوب را عقلست و رای
Eater and eaten have throat and gullet; victor and vanquished have intellect and judgment.
حلق بخشید او عصای عدل را	خورد آن چندان عصا و حبل را
He gave a throat to the staff of justice; it ate so many staffs and ropes.
واندرو افزون نشد زان جمله اکل	زانک حیوانی نبودش اکل و شکل
Yet it did not increase from all that eating, for its eating and form were not animal.
مر یقین را چون عصا هم حلق داد	تا بخورد او هر خیالی را که زاد
He also gave certainty a throat like the staff, so that it ate every imagination that arose.
پس معانی را چو اعیان حلقهاست	رازق حلق معانی هم خداست
Thus meanings, like visible things, have throats; the provider of the throats of meanings is also God.
پس ز مه تا ماهی هیچ از خلق نیست	که به جذب مایه او را حلق نیست
So from moon to fish there is nothing among creation that lacks a throat for drawing its sustenance.
حلق جان از فکر تن خالی شود	آنگهان روزیش اجلالی شود
The soul's throat becomes empty of bodily thought; then its sustenance becomes majestic.
شرط تبدیل مزاج آمد بدان	کز مزاج بد بود مرگ بدان
Know that the condition is transformation of temperament, for from an evil temperament comes an evil death.
چون مزاج آدمی گل خوار شد	زرد و بدرنگ و سقیم و خوار شد
When a person's temperament became clay-eating, he became yellow, discolored, sick, and abased.
چون مزاج زشت او تبدیل یافت	رفت زشتی از رخش چون شمع تافت
When that ugly temperament was changed, ugliness left his face as it shone like a candle.
دایه ای کو طفل شیرآموز را	تا به نعمت خوش کند پدفوز را
A nurse who has a milk-fed child, to sweeten his sour mouth with bounty,
گر ببندد راه آن پستان برو	برگشاید راه صد بستان برو
if she closes the way of that breast to him, she opens the way of a hundred gardens to him.
زانک پستان شد حجاب آن ضعیف	از هزاران نعمت و خوان و رغیف
For the breast had become a veil for that weak one against thousands of blessings, tables, and loaves.
پس حیات ماست موقوف فطام	اندک اندک جهد کن تم الکلام
Thus our life depends on weaning; strive little by little; the speech is complete.
چون جنین بد آدمی بد خون غذا	از نجس پاکی برد مؤمن کذا
When man was a fetus, blood was his food; so the believer draws purity from impurity.
از فطام خون غذااش شیر شد	وز فطام شیر لقمه گیر شد
By weaning from blood, his food became milk; by weaning from milk, he became a taker of morsels.
وز فطام لقمه لقمانی شود	طالب اشکار پنهانی شود
By weaning from the morsel, he becomes a Luqman, a seeker of hidden game.
گر جنین را کس بگفتی در رحم	هست بیرون عالمی بس منتظم
If someone had said to the fetus in the womb, 'Outside there is a world, very well ordered,
یک زمینی خرمی با عرض و طول	اندرو صد نعمت و چندین اکول
a joyful earth with breadth and length, in it a hundred blessings and many foods,
کوهها و بحرها و دشتها	بوستانها باغها و کشتها
mountains and seas and plains, orchards, gardens, and fields,
آسمانی بس بلند و پر ضیا	آفتاب و ماهتاب و صد سها
a very high, light-filled sky, sun and moon and a hundred stars;
از جنوب و از شمال و از دبور	باغها دارد عروسیها و سور
from south, north, and west wind there are gardens, weddings, and feasts.
در صفت ناید عجایبهای آن	تو درین ظلمت چه ای در امتحان
Its wonders cannot come into description; what are you doing in this darkness, under trial?
خون خوری در چارمیخ تنگنا	در میان حبس و انجاس و عنا
You drink blood in a narrow four-pegged place, amid prison, filths, and trouble.'
او به حکم حال خود منکر بدی	زین رسالت معرض و کافر شدی
By the ruling of its own state, it would deny it; it would turn away from this message and become unbelieving,
کین محالست و فریبست و غرور	زانک تصویری ندارد وهم کور
saying, 'This is impossible, deception, and delusion,' because blind imagination has no image of it.
جنس چیزی چون ندید ادراک او	نشنود ادراک منکرناک او
When its perception has not seen the kind of a thing, its denying perception will not listen.
همچنانک خلق عام اندر جهان	زان جهان ابدال می گویندشان
Just so, to common people in this world, the abdals speak of that world,
کین جهان چاهیست بس تاریک و تنگ	هست بیرون عالمی بی بو و رنگ
saying, 'This world is a very dark and narrow well; outside is a world without smell and color.'
هیچ در گوش کسی زیشان نرفت	کین طمع آمد حجاب ژرف و زفت
None of this goes into the ear of any of them, for this greed has become a deep, thick veil.
گوش را بندد طمع از استماع	چشم را بندد غرض از اطلاع
Greed closes the ear to hearing; ulterior aim closes the eye to seeing.

Updated 2026-09-12

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Ganjoor

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The Concept of Divine Sustenance in the Prologue of Masnavi Book Three

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متن و ترجمه / Text and Translation

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