In Book 3, Section 225 of the Masnavi, Rumi introduces the metaphor of a domestic fowl inviting a camel into its small home. In this allegory, the fowl's house represents the limited human intellect and reason, while the camel represents the overwhelming magnitude of divine love or God's manifestation. When the camel enters, the house is inevitably destroyed. This concept illustrates that the finite human mind cannot contain the infinite divine reality; encountering the divine completely shatters the worldly ego and normal consciousness, which explains why the lover is rendered unconscious in the presence of the beloved.

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## Original content
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می‌کشید از بیهشی‌اش 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 می‌طپید 
چونک زنهارش رسیدم چون رمید
ای بدیده در فراقم گرم و سرد 
با خود آ از بی‌خودی و باز گرد
مرغ خانه اشتری را بی خرد 
رسم مهمانش به خانه می‌برد
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 فزون‌جویی ظلومست و جهول
جاهلست و اندرین مشکل شکار 
می‌کشد 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 می‌برد
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 مرده‌تن 
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
در دمم قصاب‌وار 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 بی‌خودی و مستی‌ات 
ای ز هست ما هماره هستی‌ات
با تو بی لب این زمان من نو بنو 
رازهای کهنه گویم می‌شنو
زانک آن لبها ازین دم می‌رمد 
بر لب جوی نهان بر می‌دمد
گوش بی‌گوشی 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 خوش‌سخن
کم ز کوه سنگ نبود کز ولاد 
ناقه‌ای کان ناقه ناقه زاد زاد
زین همه بگذر نه آن مایهٔ عدم 
عالمی زاد و بزاید دم بدم
بر جهید و بر طپید و شاد شاد 
یک دو چرخی زد سجود اندر فتاد

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## 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.

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

Root URL: https://ganjoor.net/
Source URL: https://ganjoor.net/

This Reference node represents the source used by the Literature-to-1Cademy migration agent.

Ganjoor

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کان جوان در جست و جو بد هفت سال 
از خیال وصل گشته چون خیال
سایهٔ حق بر سر بنده بود 
عاقبت جوینده یابنده بود
گفت پیغامبر که چون کوبی دری 
عاقبت زان در برون آید سری
چون نشینی بر سر کوی کسی 
عاقبت بینی تو هم روی کسی
چون ز چاهی می‌کنی هر روز خاک 
عاقبت اندر رسی در آب پاک
جمله دانند این اگر تو نگروی 
هر چه می‌کاریش روزی بدروی
سنگ بر آهن زدی آتش نجست 
این نباشد ور بباشد نادرست
آنک روزی نیستش بخت و نجات 
ننگرد عقلش مگر در نادرات
کان فلان کس کشت کرد و بر نداشت 
و آن صدف برد و صدف گوهر نداشت
بلعم باعور و ابلیس لعین 
سود نامدشان عبادتها و دین
صد هزاران انبیا و ره‌روان 
ناید اندر خاطر آن بدگمان
این دو را گیرد که تاریکی دهد 
در دلش ادبار جز این کی نهد
بس کسا که نان خورد دلشاد او 
مرگ او گردد بگیرد در گلو
پس تو ای ادبار رو هم نان مخور 
تا نیفتی همچو او در شور و شر
صد هزاران خلق نانها می‌خورند 
زور می‌یابند و جان می‌پرورند
تو بدان نادر کجا افتاده‌ای 
گر نه محرومی و ابله زاده‌ای
این جهان پر آفتاب و نور ماه 
او بهشته سر فرو برده به چاه
که اگر حقست پس کو روشنی 
سر ز چه بردار و بنگر ای دنی
جمله عالم شرق و غرب آن نور یافت 
تا تو در چاهی نخواهد بر تو تافت
چه رها کن رو به ایوان و کروم 
کم ستیز اینجا بدان کاللج شوم
هین مگو کاینک فلانی کشت کرد 
در فلان سالی ملخ کشتش بخورد
پس چرا کارم که اینجا خوف هست 
من چرا افشانم این گندم ز دست
و آنک او نگذاشت کشت و کار را 
پر کند کوری تو انبار را
چون دری می‌کوفت او از سلوتی 
عاقبت در یافت روزی خلوتی
جست از بیم عسس شب او به باغ 
یار خود را یافت چون شمع و چراغ
گفت سازندهٔ سبب را آن نفس 
ای خدا تو رحمتی کن بر عسس
ناشناسا تو سببها کرده‌ای 
از در دوزخ بهشتم برده‌ای
بهر آن کردی سبب این کار را 
تا ندارم خوار من یک خار را
در شکست پای بخشد حق پری 
هم ز قعر چاه بگشاید دری
تو مبین که بر درختی یا به چاه 
تو مرا بین که منم مفتاح راه
گر تو خواهی باقی این گفت و گو 
ای اخی در دفتر چارم بجو

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## English translation
Book Three — Section 228 — The Lover Finding the Beloved, and Exposition That the Seeker Was the Finder, as in "Whoever does an atom's weight of good shall see it"

That youth had been in quest and seeking for seven years,
Having become like a phantom from the phantom of union.
The shadow of the Truth was over the servant's head;
In the end, the seeker was the finder.
The Prophet said: when you knock upon a door,
In the end a head will emerge from that door.
When you sit at the head of someone's lane,
In the end you too will see that someone's face.
When you dig earth from a well every day,
In the end you will reach pure water.
Everyone knows this, even if you do not believe:
Whatever you sow, one day you shall reap.
You struck stone against iron and no fire sprang —
This does not happen; or if it does, it is a rarity.
He whose fortune and salvation have deserted him —
His mind looks nowhere but at rare exceptions:
"That such-and-such a person sowed but reaped nothing,
And that one carried off the shell, but the shell held no pearl.
Bal'am Ba'ur and the accursed Iblis —
Their acts of worship and religion availed them nothing."
A hundred thousand prophets and wayfarers —
These do not enter the mind of that ill-supposing one.
He seizes upon these two, for they give darkness;
What else but this would plant misfortune in his heart?
Many a man has eaten bread with a glad heart,
Yet it became his death, lodging in his throat.
So you, O face of misfortune, do not eat bread either,
Lest you fall like him into tumult and harm.
A hundred thousand people are eating bread,
Finding strength and nourishing their souls.
Why have you fixed upon that rarity,
Unless you are deprived and born a fool?
This world is full of sunlight and moonlight —
He has thrust his head down into a well,
Saying, "If the Truth is, then where is the light?"
Lift your head from the well and look, O base one!
The entire world, east and west, has found that light —
As long as you are in a well, it will not shine upon you.
Why dally? Go toward the hall and the vineyards;
Contend less here, knowing that contentiousness is ill-omened.
Beware, do not say: "Look, so-and-so sowed,
And in such-and-such a year locusts devoured his harvest.
So why should I labor, when there is fear here?
Why should I scatter this wheat from my hand?"
And that one who did not abandon sowing and labor —
He fills his granary, to your blindness.
As he kept knocking at a door out of consolation,
In the end he one day found a moment of solitude.
Fleeing by night from fear of the night watchman, he leapt into the garden,
And found his beloved like candle and lamp.
In that moment he said to the Maker of causes:
"O God, show mercy to the night watchman!
O Unrecognized One, You have arranged the causes;
From the gate of hell You have carried me to paradise.
For this You arranged the cause of this affair:
That I might not hold even a single thorn in contempt."
In the breaking of the foot, the Truth bestows a wing;
Even from the depths of a well He opens a door.
Do not regard whether you are on a tree or in a well;
Regard Me, for I am the key of the way.
If you desire the remainder of this discourse,
O brother, seek it in the Fourth Book.

دفتر سوم - بخش ۲۲۸ - یافتن عاشق معشوق را و بیان آنک جوینده یابنده بود کی و من یعمل مثقال ذرة خیرا یره / Book Three — Section 228 — The Lover Finding the Beloved, and Exposition That the Seeker Was the Finder, as in 'Whoever does an atom's weight of good shall see it'

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گفت ای عنقای حق جان را مطاف 
شکر که باز آمدی زان کوه قاف
ای سرافیل قیامتگاه عشق 
ای تو عشق عشق و ای دلخواه عشق
اولین خلعت که خواهی دادنم 
گوش خواهم که نهی بر روزنم
گرچه می‌دانی بصفوت حال من 
بنده‌پرور گوش کن اقوال من
صد هزاران بار ای صدر فرید 
ز آرزوی گوش تو هوشم پرید
آن سمیعی تو وان اصغای تو 
و آن تبسمهای جان‌افزای تو
آن بنوشیدن کم و بیش مرا 
عشوهٔ جان بداندیش مرا
قلبهای من که آن معلوم تست 
بس پذیرفتی تو چون نقد درست
بهر گستاخی شوخ غره‌ای 
حلمها در پیش حلمت ذره‌ای
اولا بشنو که چون ماندم ز شست 
اول و آخر ز پیش من بجست
ثانیا بشنو تو ای صدر ودود 
که بسی جستم ترا ثانی نبود
ثالثا تا از تو بیرون رفته‌ام 
گوییا ثالث ثلاثه گفته‌ام
رابعا چون سوخت ما را مزرعه 
می ندانم خامسه از رابعه
هر کجا یابی تو خون بر خاکها 
پی بری باشد یقین از چشم ما
گفت من رعدست و این بانگ و حنین 
ز ابر خواهد تا ببارد بر زمین
من میان گفت و گریه می‌تنم 
یا بگریم یا بگویم چون کنم
گر بگویم فوت می‌گردد بکا 
ور نگویم چون کنم شکر و ثنا
می‌فتد از دیده خون دل شها 
بین چه افتادست از دیده مرا
این بگفت و گریه در شد آن نحیف 
که برو بگریست هم دون هم شریف
از دلش چندان بر آمد های هوی 
حلقه کرد اهل بخارا گرد اوی
خیره گویان خیره گریان خیره‌خند 
مرد و زن خرد و کلان حیران شدند
شهر هم هم‌رنگ او شد اشک ریز 
مرد و زن درهم شده چون رستخیز
آسمان می‌گفت آن دم با زمین 
گر قیامت را ندیدستی ببین
عقل حیران که چه عشق است و چه حال 
تا فراق او عجب‌تر یا وصال
چرخ بر خوانده قیامت‌نامه را 
تا مجره بر دریده جامه را
با دو عالم عشق را بیگانگی 
اندرو هفتاد و دو دیوانگی
سخت پنهانست و پیدا حیرتش 
جان سلطانان جان در حسرتش
غیر هفتاد و دو ملت کیش او 
تخت شاهان تخته‌بندی پیش او
مطرب عشق این زند وقت سماع 
بندگی بند و خداوندی صداع
پس چه باشد عشق دریای عدم 
در شکسته عقل را آنجا قدم
بندگی و سلطنت معلوم شد 
زین دو پرده عاشقی مکتوم شد
کاشکی هستی زبانی داشتی 
تا ز هستان پرده‌ها برداشتی
هر چه گویی ای دم هستی از آن 
پردهٔ دیگر برو بستی بدان
آفت ادراک آن قالست و حال 
خون بخون شستن محالست و محال
من چو با سوداییانش محرمم 
روز و شب اندر قفس در می‌دمم
سخت مست و بی‌خود و آشفته‌ای 
دوش ای جان بر چه پهلو خفته‌ای
هان و هان هش دار بر ناری دمی 
اولا بر جه طلب کن محرمی
عاشق و مستی و بگشاده زبان 
الله الله اشتری بر ناودان
چون ز راز و ناز او گوید زبان 
یا جمیل الستر خواند آسمان
ستر چه در پشم و پنبه آذرست 
تا همی‌پوشیش او پیداترست
چون بکوشم تا سرش پنهان کنم 
سر بر آرد چون علم کاینک منم
رغم انفم گیردم او هر دو گوش 
کای مدمغ چونش می‌پوشی بپوش
گویمش رو گرچه بر جوشیده‌ای 
همچو جان پیدایی و پوشیده‌ای
گوید او محبوس خنبست این تنم 
چون می اندر بزم خنبک می‌زنم
گویمش زان پیش که گردی گرو 
تا نیاید آفت مستی برو
گوید از جام لطیف‌آشام من 
یار روزم تا نماز شام من
چون بیاید شام و دزدد جام من 
گویمش وا ده که نامد شام من
زان عرب بنهاد نام می مدام 
زانک سیری نیست می‌خور را مدام
عشق جوشد بادهٔ تحقیق را 
او بود ساقی نهان صدیق را
چون بجویی تو بتوفیق حسن 
باده آب جان بود ابریق تن
چون بیفزاید می توفیق را 
قوت می بشکند ابریق را
آب گردد ساقی و هم مست آب 
چون مگو والله اعلم بالصواب
پرتو ساقیست کاندر شیره رفت 
شیره بر جوشید و رقصان گشت و زفت
اندرین معنی بپرس آن خیره را 
که چنین کی دیده بودی شیره را
بی تفکر پیش هر داننده هست 
آنک با شوریده شوراننده هست

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## English translation
He said: O 'Anqā of God, around whom souls circle,
thanks that you have returned from that Mount Qāf.

O Isrāfīl of Love's resurrection-ground,
O you who are the Love of Love, and the heart's desire of Love.

The first robe of honor you wish to bestow on me —
I ask that you lay your ear to my window.

Though you know my state with perfect clarity,
O nurturer of servants, listen to my words.

A hundred thousand times, O peerless chief,
my senses fled from longing for your ear.

Your hearing and your attentive listening,
and those soul-enhancing smiles of yours —

that drinking in of my words, little or much,
was the enticement of my ill-thinking soul.

My counterfeit coins — well known to you —
you often accepted as genuine currency.

For the sake of an impudent, bold shamelessness,
all forbearances before your forbearance are but a mote.

First, hear how I fell away from the hook —
the first and the last fled from before me.

Second, hear, O loving chief —
I sought you much; there was no second to you.

Third: since I have gone out from you,
it is as if I have said "the third of three."

Fourth: since our field was burned,
I cannot tell the fifth from the fourth.

Wherever you find blood upon the dust,
know for certain it is a trace from our eyes.

He said: I am thunder, and this cry and lamentation —
the cloud wishes to rain upon the earth.

I am spinning between speech and weeping —
shall I weep, or shall I speak? What shall I do?

If I speak, the weeping is lost,
and if I do not speak, how can I offer thanks and praise?

Blood of the heart is falling from the eye, O King —
see what has fallen from my eye.

He said this, and tears came to that frail one,
so that over him wept both the lowly and the noble.

From his heart such wailing arose,
the people of Bukhara formed a circle around him.

Bewildered in speech, bewildered in weeping, bewildered in laughter —
men and women, young and old, all stood amazed.

The whole city too became like him, shedding tears,
men and women mingled together like the Resurrection.

The sky was saying to the earth at that moment:
"If you have not seen the Resurrection, look now."

The intellect bewildered: what is love and what is this state?
Which is more wondrous — his separation or his union?

The sphere has recited the scroll of the Resurrection,
so that the Milky Way has torn its garment.

Love is a stranger to both worlds;
within it are seventy-two kinds of madness.

It is deeply hidden, yet its bewilderment is manifest —
the souls of the sultans of souls are in longing for it.

Its creed is other than the seventy-two sects;
the thrones of kings are mere planks before it.

The minstrel of Love strikes this chord at the time of samā':
"Servitude is a fetter and lordship is headache."

So what is Love? The Sea of Non-being —
intellect's foot stepped there and was broken.

Servitude and sovereignty became known;
from these two veils, love-passion was hidden.

Would that Being had a tongue,
so that it might lift the veils from beings.

Whatever you say, O breath — that comes from Being —
you have by that fastened another veil over it.

The bane of perception is form and state —
washing blood with blood is impossible, utterly impossible.

Since I am intimate with its madmen,
day and night I breathe within the cage.

Deeply drunk, beside yourself, and distressed —
last night, O soul, on which side did you sleep?

Heed! Heed! Keep your wits — blow not upon fire!
First, leap up and seek an intimate confidant.

You are a lover and drunk, with tongue set free —
God! God! A camel on a drainpipe!

When the tongue speaks of his secret and coquetry,
the sky calls out: "O Beautiful Concealer!"

What concealment? It is fire in wool and cotton —
the more he covers it, the more manifest it becomes.

When I strive to hide its secret,
it raises its head like a banner: "Here I am!"

Despite my reluctance, it seizes both my ears,
saying: "O befuddled one, how do you cover it? Cover it then!"

I say to it: "Go! Although you have overflowed,
like the soul, you are manifest and yet hidden."

It says: "My body is imprisoned in the jar —
like wine at a feast, I tap the little drum."

I say to it: "Before you become pledged,
go, so that the harm of drunkenness does not come upon it."

It says: "From my cup of refined drinking,
a companion of my day until my evening prayer."

When evening comes and steals my cup,
I say to it: "Give it back, for my evening has not yet come."

For that reason the Arab gave wine the name mudām —
because the wine-drinker is never satisfied, always.

Love causes the wine of true realization to boil;
it is the hidden cup-bearer of the sincere one (Ṣiddīq).

When you seek with the grace of God's beauty,
the wine is the water of the soul, and the body is the ewer.

When the wine increases grace,
the strength of the wine breaks the ewer.

The cup-bearer becomes water, and the drunk too becomes water —
how? Do not say! "God knows best what is right."

It is the cup-bearer's radiance that entered the grape-juice;
the grape-juice boiled, began to dance, and grew potent.

In this meaning, ask that bewildered one:
"When had you ever seen grape-juice like this?"

Without reflection, before every knower there exists
that which stirs the one who is already stirred.

دفتر سوم - بخش ۲۲۶ - با خویش آمدن عاشق بیهوش و روی آوردن به ثنا و شکر معشوق / Book Three - Section 226 - The Unconscious Lover Coming to Himself and Turning to Praise and Thank the Beloved

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