O Life of the heart, Husámu’ddín, desire for (the composition of) a Sixth Part has long been boiling (within me).
Through the attraction (influence) of a Sage like thee, a Book of Husám has come into circulation in the world.
(Now), O spiritual one, I bring to thee as an offering the Sixth Part to complete the Mathnawí.
From these Six Books give light to the Six Directions, in order that any one who has not performed the circumambulation may (now) perform it (round the Mathnawí).
Love hath naught to do with the five (senses) and the six (directions): its goal is only (to experience) the attraction exerted by the Beloved. 5
Afterwards, maybe, permission will come (from God): the secrets that ought to be told will be told,
With an eloquence that is nearer (to the understanding) than these subtle recondite allusions.
The secret is partner with none but the knower of the secret; in the sceptic's ear the secret is no secret (at all).
But (the command) to call (the people to God) comes down from the Maker: what has he (the prophet or saint) to do with (their) acceptance or non-acceptance?
Noah continued to call (the people to God) for nine hundred years: the unbelief of his folk was increasing from moment to moment. 10
Did he ever pull back the rein of speech? Did he ever creep into the cave of silence?
He said (to himself), “Does a caravan ever turn back from a journey on account of the noise and clamour of dogs?
Or on a night of moonlight is the running of the full-moon in its course retarded by the dog's outcry?
The moon sheds light and the dog barks: every one proceeds according to his nature.
(The Divine) Destiny hath allotted to every one a certain service, suitable to his essential nature, (to be performed) in (the way of) probation. 15
Since the dog will not leave off his pestilent howling, I (who) am the moon, how should I abandon my course?”
Inasmuch as the vinegar increases acidity, therefore it is necessary to increase the sugar.
Wrath is (like) vinegar, mercy like honey; and these twain are the basis of every oxymel.
If the honey fail to withstand (be overpowered by) the vinegar, the oxymel will be spoilt.
The people were pouring vinegar on him (Noah), and the Ocean (of Divine Bounty) was pouring more sugar for Noah. 20
His sugar was replenished from the Sea of Bounty, therefore it was exceeding the vinegar of (all) the inhabitants of the world.
Who is a single one like a thousand? That Saint. Nay, that Servant of the High (God) is (equivalent to) a hundred generations.
The great rivers kneel (in homage) before the jar into which there comes a channel from the sea,
Especially this Sea (of Reality); for all the (other) seas, when they heard this (imperial) mandate and (mighty) tumult—
Their mouths became bitter with shame and confusion because the Greatest Name had been joined with the least. 25
At the conjunction of this world with yonder world this world is recoiling in shame.
This (manner of) expression is narrow (inadequate) and deficient, for what resemblance exists between the vile and the most elect?
(If) the crow caws in the orchard, (yet) how should the nightingale cease its sweet song?
Every one, then, has his separate customer in this bazaar of He doeth what He pleases.
The dessert provided by the thornbrake is nutriment (fuel) for the fire; the scent of the rose is food for the intoxicated brain. 30
If filth is disgraceful in our opinion, (yet) it is sugar and sweetmeat to the pig and the dog.
If the filthy ones commit these foulnesses, (yet) the (pure) waters are intent on purification.
Though the snakes are scattering venom and though the sour people are making us distressed,
(Yet) in mountain and hive and tree the bees are depositing a sugar-store of honey.
However much the venoms show venomousness, the antidotes quickly root them out. 35
When you consider, this world is all at strife, mote with mote, as religion (is in conflict) with infidelity.
One mote is flying to the left, and another to the right in search.
One mote (flies) up and another down: in their inclination (movement) behold actual strife.
The actual strife is the result of the hidden strife: know that that discord springs from this discord.
The strife of the mote that has been effaced in the sun is beyond description and calculation. 40
Since the (individual) soul and breath have been effaced from the mote, its strife now is only the strife of the sun,
(Its) natural movement and rest have gone from it—by what (means)? By means of Verily unto Him we are returning.
We have returned from ourselves to Thy sea and have sucked from the source that suckled us.
O thou who, on account of the ghoul, hast remained in the derivatives (unessentials) of the Way, do not boast of (possessing) the fundamental principles (thereof), O unprincipled man.
Our war and our peace is in the light of the Essence: ’tis not from us, ’tis between the two fingers (of God). 45
War of nature, war of action, war of speech—there is a terrible conflict amongst the parts (of the universe).
This world is maintained by means of this war: consider the elements, in order that it (the difficulty) may be solved.
The four elements are four strong pillars by which the roof of the present world is (kept) upright.
Each pillar is a destroyer of the other: the pillar (known as) water is a destroyer of the flames (of fire).
Hence the edifice of creation is (based) upon contraries; consequently we are at war for weal and woe.
ای حیات دل حسامالدین بسی ** میل میجوشد به قسم سادسی
گشت از جذب چو تو علامهای ** در جهان گردان حسامی نامهای
پیشکش میآرمت ای معنوی ** قسم سادس در تمام مثنوی
شش جهت را نور ده زین شش صحف ** کی یطوف حوله من لم یطف
عشق را با پنج و با شش کار نیست ** مقصد او جز که جذب یار نیست 5
بوک فیما بعد دستوری رسد ** رازهای گفتنی گفته شود
یا بیانی که بود نزدیکتر ** زین کنایات دقیق مستتر
راز جز با رازدان انباز نیست ** راز اندر گوش منکر راز نیست
لیک دعوت واردست از کردگار ** با قبول و ناقبول او را چه کار
نوح نهصد سال دعوت مینمود ** دم به دم انکار قومش میفزود 10
هیچ از گفتن عنان واپس کشید ** هیچ اندر غار خاموشی خزید
گفت از بانگ و علالای سگان ** هیچ واگردد ز راهی کاروان
یا شب مهتاب از غوغای سگ ** سست گردد بدر را در سیر تگ
مه فشاند نور و سگ عو عو کند ** هر کسی بر خلقت خود میتند
هر کسی را خدمتی داده قضا ** در خور آن گوهرش در ابتلا 15
چونک نگذارد سگ آن نعرهی سقم ** من مهم سیران خود را چون هلم
چونک سرکه سرکگی افزون کند ** پس شکر را واجب افزونی بود
قهر سرکه لطف همچون انگبین ** کین دو باشد رکن هر اسکنجبین
انگبین گر پای کم آرد ز خل ** آیند آن اسکنجبین اندر خلل
قوم بر وی سرکهها میریختند ** نوح را دریا فزون میریخت قند 20
قند او را بد مدد از بحر جود ** پس ز سرکهی اهل عالم میفزود
واحد کالالف کی بود آن ولی ** بلک صد قرنست آن عبدالعلی
خم که از دریا درو راهی شود ** پیش او جیحونها زانو زند
خاصه این دریا که دریاها همه ** چون شنیدند این مثال و دمدمه
شد دهانشان تلخ ازین شرم و خجل ** که قرین شد نام اعظم با اقل 25
در قران این جهان با آن جهان ** این جهان از شرم میگردد جهان
این عبارت تنگ و قاصر رتبتست ** ورنه خس را با اخص چه نسبتست
زاغ در رز نعرهی زاغان زند ** بلبل از آواز خوش کی کم کند
پس خریدارست هر یک را جدا ** اندرین بازار یفعل ما یشا
نقل خارستان غذای آتش است ** بوی گل قوت دماغ سرخوش است 30
گر پلیدی پیش ما رسوا بود ** خوک و سگ را شکر و حلوا بود
گر پلیدان این پلیدیها کنند ** آبها بر پاک کردن میتنند
گرچه ماران زهرافشان میکنند ** ورچه تلخانمان پریشان میکنند
نحلها بر کو و کندو و شجر ** مینهند از شهد انبار شکر
زهرها هرچند زهری میکنند ** زود تریاقاتشان بر میکنند 35
این جهان جنگست کل چون بنگری ** ذره با ذره چو دین با کافری
آن یکی ذره همی پرد به چپ ** وآن دگر سوی یمین اندر طلب
ذرهای بالا و آن دیگر نگون ** جنگ فعلیشان ببین اندر رکون
جنگ فعلی هست از جنگ نهان ** زین تخالف آن تخالف را بدان
ذرهای کان محو شد در آفتاب ** جنگ او بیرون شد از وصف و حساب 40
چون ز ذره محو شد نفس و نفس ** جنگش اکنون جنگ خورشیدست بس
رفت از وی جنبش طبع و سکون ** از چه از انا الیه راجعون
ما به بحر تو ز خود راجع شدیم ** وز رضاع اصل مسترضع شدیم
در فروغ راه ای مانده ز غول ** لاف کم زن از اصول ای بیاصول
جنگ ما و صلح ما در نور عین ** نیست از ما هست بین اصبعین 45
جنگ طبعی جنگ فعلی جنگ قول ** در میان جزوها حربیست هول
این جهان زن جنگ قایم میبود ** در عناصر در نگر تا حل شود
چار عنصر چار استون قویست ** که بدیشان سقف دنیا مستویست
هر ستونی اشکنندهی آن دگر ** استن آب اشکنندهی آن شرر
پس بنای خلق بر اضداد بود ** لاجرم ما جنگییم از ضر و سود
