1Cademy - دفتر سوم - بخش ۲۱۴ - منجذب شدن جان نیز به عالم ارواح و تقاضای او و میل او به مقر خود و منقطع شدن از اجزای اجسام کی هم کندهٔ پای باز روح‌اند / Book Three - Section 214 - The Attraction of the Soul Also to the World of Spirits, Its Demand and Inclination Toward Its Own Abode, and Its Severance from the Parts of Bodies Which Are Also the Fetters on the Foot of the Falcon of the Soul

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مثنوی معنوی: دفتر سوم / Masnavi: Book Three
دفتر سوم - بخش ۲۱۳ - جذب هر عنصری جنس خود را کی در ترکیب آدمی محتبس شده است به غیر جنس / Book Three - Section 213 - The Attraction of Every Element to Its Own Kind, Which is Imprisoned in the Composition of Man with What is Not of Its Kind

Poem

دفتر سوم - بخش ۲۱۴ - منجذب شدن جان نیز به عالم ارواح و تقاضای او و میل او به مقر خود و منقطع شدن از اجزای اجسام کی هم کندهٔ پای باز روح‌اند / Book Three - Section 214 - The Attraction of the Soul Also to the World of Spirits, Its Demand and Inclination Toward Its Own Abode, and Its Severance from the Parts of Bodies Which Are Also the Fetters on the Foot of the Falcon of the Soul

Original content

گوید ای اجزای پست فرشیم
غربت من تلختر من عرشیم

میل تن در سبزه و آب روان
زان بود که اصل او آمد از آن

میل جان اندر حیات و در حی است
زانک جان لامکان اصل وی است

میل جان در حکمتست و در علوم
میل تن در باغ و راغست و کروم

میل جان اندر ترقی و شرف
میل تن در کسب و اسباب علف

میل و عشق آن شرف هم سوی جان
زین یحب را و یحبون را بدان

حاصل آنک هر که او طالب بود
جان مطلوبش درو راغب بود

گر بگویم شرح این بی حد شود
مثنوی هشتاد تا کاغذ شود

آدمی حیوان نباتی و جماد
هر مرادی عاشق هر بی‌مراد

بی‌مرادان بر مرادی می‌تنند
و آن مرادان جذب ایشان می‌کنند

لیک میل عاشقان لاغر کند
میل معشوقان خوش و خوش‌فر کند

عشق معشوقان دو رخ افروخته
عشق عاشق جان او را سوخته

کهربا عاشق به شکل بی‌نیاز
کاه می‌کوشد در آن راه دراز

این رها کن عشق آن تشنه‌دهان
تافت اندر سینهٔ صدر جهان

دود آن عشق و غم آتش‌کده
رفته در مخدوم او مشفق شده

لیکش از ناموس و بوش و آب رو
شرم می‌آمد که وا جوید ازو

رحمتش مشتاق آن مسکین شده
سلطنت زین لطف مانع آمده

عقل حیران کین عجب او را کشید
یا کشش زان سو بدینجانب رسید

ترک جلدی کن کزین ناواقفی
لب ببند الله اعلم بالخفی

این سخن را بعد ازین مدفون کنم
آن کشنده می‌کشد من چون کنم

کیست آن کت می‌کشد ای معتنی
آنک می‌نگذاردت کین دم زنی

صد عزیمت می‌کنی بهر سفر
می‌کشاند مر ترا جای دگر

زان بگرداند به هر سو آن لگام
تا خبر یابد ز فارس اسپ خام

اسپ زیرکسار زان نیکو پیست
کو همی‌داند که فارس بر ویست

او دلت را بر دو صد سودا ببست
بی‌مرادت کرد پس دل را شکست

چون شکست او بال آن رای نخست
چون نشد هستی بال‌اشکن درست

چون قضایش حبل تدبیرت سکست
چون نشد بر تو قضای آن درست

English translation

It says: O lowly earthly parts of mine, My exile is more bitter — I am of the Throne.

The body's inclination toward greenery and flowing water Is because its origin came from those.

The soul's inclination is toward Life and the Living, Because the soul's origin is the Placeless (lā-makān).

The soul's inclination is toward wisdom and sciences; The body's inclination is toward garden, meadow, and vineyard.

The soul's inclination is toward ascent and nobility; The body's inclination is toward acquisition and the means of fodder.

The longing and love of that nobility are also toward the soul — From this, know "yuḥibbu" and "yuḥibbūna."

The sum of it: whoever is a seeker, The soul of his sought-one is desirous toward him.

If I speak the explanation of this, it becomes boundless — The Masnavi would become eighty volumes of paper.

Human, animal, vegetable, and mineral — Every fulfilled desire is beloved of every unfulfilled desire.

The unfulfilled ones strain toward a fulfilled desire, And those fulfilled ones draw them.

But the inclination of lovers makes them lean; The inclination of beloveds makes them pleasant and radiant.

The love of beloveds — both cheeks aglow; The love of the lover — his soul consumed.

Amber, in the form of the self-sufficient, is the lover, While straw strives on that long road.

Leave this aside — the love of that thirsty-lipped one Shone into the breast of the chief of the world.

The smoke of that love and the grief of the fire-temple Entered his master, who became compassionate.

But from regard for honor, his scent, and face-water (dignity), Shame came to him to seek from him.

His mercy became desirous toward that wretched one, But his sovereignty became an obstacle to this kindness.

The intellect is bewildered: did this wonder draw him, Or did the pull from that side reach to this side?

Abandon haste, for in this you are unknowing — Seal your lips: Allāhu aʿlam bi'l-khafī.

I will bury these words henceforth — That Drawer draws me; what can I do?

Who is it that draws you, O attentive one? The one who does not let you breathe this breath.

You make a hundred resolutions for a journey, But He pulls you to another place.

He turns that bridle in every direction So that the raw horse may learn of the rider.

The clever-hoofed horse goes well because of this — Because it knows the rider is upon it.

He bound your heart to two hundred concerns, Made you unfulfilled, then broke the heart.

When He broke the wing of that first resolve, When the wing-breaking of existence was not made sound,

When His decree severed the rope of your deliberation, When that decree did not come right upon you...

Updated 2026-05-16

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Ganjoor

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Dual Origins and the Metaphor of Amber and Straw in the Masnavi

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