How each element attracts its congener that has been imprisoned in the human constitution by the non-homogeneous (elements).
Earth says to the
earth of the
body, “Return! Take leave of the spirit,
come to me
like the dust. You art my congener,
you art more suited (to be)
with me: it is better that
you shouldst escape
from that body and that moisture.”
It answers, “Yes;
but I am fettered,
although
like you I
am weary of separation.”
The waters seek the moisture of the body, saying,
“O moisture,
come back to us from exile.”
4425. The aether is calling the
heat of the body,
saying, “You art
of fire: take the way to
your origin.”
There are two-and-seventy diseases
in the body, (caused)
by the elements
pulling without cord.
Disease comes to shatter
the body, so that the elements may abandon each
other.
These elements are
four birds with their
legs tied (together): death
and sickness and
disease loose their legs.
When it (death) has released
their legs from
one another, assuredly every bird-element flies
away.
4430. The pull between these originals and derivatives continually implants some pain in our bodies,
In order that it may rend
these coalitions asunder (and
that)
each part, like a bird,
may fly to its home;
(But) Divine
Providence hinders them from
this hastening and keeps them
together in health
till the appointed term,
And says, “O parts,
the term is not certainly known (to you):
it is useless for you to take wing before
the term.”
Inasmuch as every part (of
the
body) seeks
support, what must
be the state of the
soul, a stranger, in separation
(from its home)?
How likewise the soul is drawn to the world of spirits, and how it craves and desires its home, and becomes severed from the bodily parts which are a fetter on the leg of the spiritual falcon.
4435. It (the soul) says, “O my base earthly parts, my exile is more bitter (than yours):
I am celestial.”
The desire of the body
for green herbs and running water is because
its origin is from those;
The desire of the soul is for Life and for the Living One, because its origin is the Infinite Soul. The desire of the soul is for wisdom and the sciences; the desire of the body is for orchards
and meadows and
vines.
The desire of the soul
is for ascent and
exaltedness; the desire of the body is for gain and the means of procuring fodder.
4440. That exaltedness too
has desire and love
towards the soul:
from this (fact) understand
(the meaning of) He loves them and they love (Him).
If I explain this, ’twill
be
endless: the Mathnawí will amount to eighty volumes.
The gist is that
whenever any one seeks, the soul of the object sought by him is desiring him. (Whether it be) man, animal, plant, or mineral, every object of desire is in love with everything
that is without (has not attained to) the object of desire.
Those who are without their object of desire attach themselves to an object of
desire, and those desired ones draw them (on);
4445. But the
desire of the
lovers makes them lean, (while)
the
desire of the loved ones makes them fair and beauteous.
The love of the loved
ones illumines
the cheeks; the love of the lover
consumes his soul.
The amber loves (the straw) with
the appearance of
wanting naught, (while) the straw
is making efforts (to advance) on that long road.
Leave this (topic).
The love of that thirsty-mouthed man
shone (was reflected) in the breast of
the Sadr-i Jahán.
The smoke of the love and pain of the
fire-temple (his burning heart)
entered his lord
(and)
turned into compassion.
4450. But on account of (his)
glory and pride and
magnificence he was ashamed to
inquire for him:
His mercy had begun
to
yearn after that lowly man, (but)
his majesty
hindered (him)
from
(showing) this kindness.
The intellect is
bewildered, wondering whether
this one (the
Sadr-i Jahán) attracted
him (the lover), or whether
the attraction came
from that quarter (from
the lover) to
this side.
Abandon presumption,
for
you art ignorant
of
this. Close your lips: God best knoweth the
secret. Henceforth
I will bury this topic. That Drawer
is drawing me (in another
direction): what can I
do?
4455. Who is he that is drawing you, O solicitous one? He who doth not allow you to utter
this word.
You makest a hundred resolutions to journey
(to
a certain spot):
He draweth you to
some other place.
He turns the (horse's)
bridle in every direction in order that
the untrained horse may
gain knowledge of the
rider.
The clever horse is well-paced
because it knows that the
rider is (mounted)
on it.
He fixed your heart on a hundred
passionate desires, disappointed
you, and then broke your heart.
4460. Inasmuch as He broke the wings of that first intention (of yours),
how was not the existence of the Wing-breaker perfectly established
(in
your mind)?
Since His ordainment
snapped the cord of your
contrivance,
how was not God's
ordainment perfectly established (clearly proven)
to
thee?
(Showing that) the annulment and destruction of (human) resolutions (is) in order to let man know that He (God) is the Lord and the Almighty; and His occasional non- annulment of his (man's) resolution and His carrying it into effect (is) in order that hope
may urge him to form a resolution, so that He again may destroy it, to the end that warning may follow on warning.
In the course of events your resolutions and purposes now and then come right (are fulfilled),
In order that, through hope of that (fulfilment), your heart may form an intention, and that He may
once more destroy your intention.
For if He were to keep you
wholly unsuccessful, your
heart would despair: how would it sow (the seed of) expectation?
4465. And unless it sowed
(the seed of) expectation, how from its
barrenness would its subjection (to the Divine will) become
apparent to it?
By their failures
(to achieve success) the lovers are made aware
of their Lord.
Unsuccess is the guide to Paradise: hearken,
O man of goodly nature, to (the tradition), “Paradise is encompassed (with pains).”
(Granted) that all that you desire
is broken-legged (unsuccessful), then there is One whose
pleasure is fulfilled.
Therefore the
sincere (believers) have
become broken (abased)
before Him; but
where indeed is
(their abasement in
comparison with) the
abasement of
those who love (Him)?
4470. The intelligent
are
abased before Him from necessity; the lovers are abased with
hundredfold free-will.
The intelligent
are
bond-slaves to Him; the lovers
are like sugar
and
candy to Him.
“Come against your will” is the
toggle for the intelligent; “come willingly” is the spring-time
of them that have lost their
hearts.
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