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بخش ۱ - سرآغاز

The Beginning

  1. M1:1 بشنو این نی چون شکایت می‌کنداز جدایی‌ها حکایت می‌کند Listen to this reed, how it complains,of separations, it tells a tale.This verse invites the listener to hear the song of the reed, which sounds like a complaint but is actually a narration of the soul's primal separation from its divine source. ❋
  2. M1:2 کز نِیِستان تا مرا بُبریده‌انددر نفیرم مرد و زن نالیده‌اند Since they cut me from the reed-bed,in my lament both man and woman have wailed.Ever since the soul was severed from its spiritual origin, every human being has found their own sorrow and sense of separation echoed within my song. ❋
  3. M1:3 سینه خواهم شَرحه شَرحه از فراقتا بگویم شرح درد اشتیاق I seek a breast torn shred from shred by separation,That I may tell the tale of this longing's pain.The Reed (Mowlana) seeks an audience whose own heart has been wounded by separation, as only such a soul can truly comprehend the profound longing it expresses. ❋
  4. M1:4 هر کسی کو دور ماند از اصلِ خویشباز جوید روزگارِ وصل خویش Whoever is kept far from their own origin,Seeks once again the time of their own union.This verse states that any being separated from its spiritual source possesses an innate and powerful longing to return and be reunited with that origin. ❋
  5. M1:5 من به هر جمعیّتی نالان شدمجفت بدحالان و خوش‌حالان شدم In every gathering I have made my moan,A companion to the wretched and the joyful known.The reed, speaking for Rumi, says its voice has resonated in all assemblies, accompanying people in both their states of sorrow and their states of joy. ❋
  6. M1:6 هر کسی از ظّن خود شد یار مناز درون من نجُست اسرار من Everyone, from their own view, became my friend,but never sought the secrets from within me.The reed laments that while many people engaged with its music, they did so based on their own superficial assumptions and moods, failing to seek the deeper, inner truths it conveys. ❋
  7. M1:7 سرِّ من از نالهٔ من دور نیستلیک چشم و گوش را آن نور نیست My secret is not far from this lament of mine,but eye and ear lack the light by which to see.Speaking as the reed-flute, Rumi states that his essential truth is openly expressed in his sorrowful song, but most people lack the inner perception to grasp it. ❋
  8. M1:8 تن ز جان و جان ز تن مستور نیستلیک کس را دیدِ جان دستور نیست Body from soul and soul from body are not concealed,Yet no one is granted permission to see the soul.The body and soul are intimately connected and not hidden from each other, yet human beings are not permitted to perceive the soul directly with their senses. ❋
  9. M1:9 آتش است این بانگِ نای و نیست بادهر که این آتش ندارد نیست باد This sound of the reed is fire, it is not wind;Whoever lacks this fire, let them be naught.The sound coming from the reed flute is not just air; it is a spiritual fire. Anyone who does not possess this inner fire of love and longing is, in an essential sense, non-existent. ❋
  10. M1:10 آتش عشق است کاندر نی فتادجوشش عشق است کاندر میْ فتاد It is the fire of Love that has fallen in the reed,It is the ferment of Love that has quickened in the wine.The plaintive song of the reed and the intoxicating ferment of wine are both expressions of the same cosmic reality: a divine Love that permeates all of existence. ❋
  11. M1:11 نی حریف هر که از یاری بُریدپرده‌هااَش پرده‌های ما درید The reed is a friend to anyone cut off from a Beloved;its melodies have torn our own veils apart.The reed-flute serves as the sole confidant for anyone separated from their Beloved, and its lamenting sound has the power to rip away the inner veils of unawareness from the listener's heart. ❋
  12. M1:12 همچو نی زهری و تَریاقی که دیدهمچو نی دمساز و مشتاقی که دید Who has seen a poison and its antidote like the reed,a confidant and a longing soul like the reed?Rumi marvels at the reed's wondrous duality: it embodies both the venom of separation from God and the antidote of reunion, while also serving as a perfect companion for souls who yearn for their origin. ❋
  13. M1:13 نی حدیثِ راهِ پُر خون می‌کندقصّه‌های عشقِ مجنون می‌کند The reed tells of a path steeped in blood,It recites the love-tales of Majnun.The reed flute's lament tells of love's difficult and agonizing journey, using the legendary stories of Majnun's all-consuming passion as its prime example. ❋
  14. M1:14 محرم این هوش جُز بی‌هوش نیستمر زبان را مُشتری جز گوش نیست The confidant of this awareness is none but the unaware;The tongue has no customer except the ear.Spiritual truths can only be grasped by a heart that has moved beyond ordinary, calculating intellect, just as speech requires a receptive ear to be understood. ❋
  15. M1:15 در غمِ ما روزها بیگاه شدروزها با سوزها همراه شد In our sorrow, the days have lost their mooring,The days have become companions to burning pain.In the depths of this fundamental sorrow, time loses its normal structure and purpose, and each passing day is filled only with a searing ache. ❋
  16. M1:16 روزها گر رفت گو رو باک نیستتو بمان ای آنک چون تو پاک نیست If the days have passed, say: ‘Go, there is no fear.’You remain, O one so pure there is no other like you.This couplet contrasts the fleeting nature of time with the eternal, inner essence. Rumi advises us not to worry about the passage of life, but to hold fast to the pristine, enduring core of being that transcends time's flow. ❋
  17. M1:17 هر که جز ماهی ز آبش سیر شدهرکه بی روزیست روزش دیر شد All but the fish will tire of their water;All who lack provision find their day grows long.Only the fish never tires of water, for water is its very essence; anyone who lacks true spiritual sustenance finds their days tedious and joyless. ❋
  18. M1:18 در نیابد حالِ پُخته هیچ خامپس سخن کوتاه باید والسّلام The state of the cooked, no raw one can grasp,So words must be brief, and that is the last.Profound mystical experiences and states of being are incomprehensible to those who lack such experiences, so attempting to explain these truths to the uninitiated is futile and best kept short. ❋
  19. M1:19 بندْ بگسل باش آزاد ای پسرچند باشی بند سیم و بند زر Break your bonds and be free, O son,How long will you be chained by silver and by gold?This couplet is a direct call to sever attachments to material wealth and worldly desires in order to attain true spiritual freedom. ❋
  20. M1:20 گر بریزی بحر را در کوزه‌ایچند گنجد‌ قسمتِ یک روزه‌ای If you were to pour the ocean into a jug,how much would it hold? A single day's portion.This couplet illustrates the inherent limitation of human capacity; even if granted an infinite ocean of blessings, one can only receive an amount commensurate with one's vessel, and greed will never lead to fulfillment. ❋
  21. M1:21 کوزه‌ٔ چشم حریصان پُر نشدتا صدف قانع نشد پُر دُر نشد The jar of the greedy eye has never been filled;Till the oyster was content, it was not pearl-filled.The eye of a greedy person can never be satisfied, just as an oyster cannot form a pearl until it closes itself in contentment. ❋
  22. M1:22 هر که را جامه ز عشقی چاک شداو ز حرص و عیبْ کُلّی پاک شد Whoever has their garment rent asunder by a Love,Is from all greed and every flaw made utterly pure.This couplet asserts that love is a powerful purifying force that cleanses a person of all moral impurities and personal failings, especially greed. ❋
  23. M1:23 شاد باش ای عشق خوش سودای ماای طبیبِ جمله علّت‌های ما Be joyful, O Love, our sweet melancholy!O physician of all our ailments!This verse praises love as a paradoxical phenomenon: though it may appear to be a form of madness or melancholy, it is, in truth, the supreme healer of all human afflictions. ❋
  24. M1:24 ای دوای نَخوت و ناموس ماای تو افلاطون و جالینوس ما O cure for our arrogance and our good name,O you, our Plato and our Galen.Love is the ultimate physician and philosopher of our being, curing us of all arrogance, ego, and attachment to worldly reputation. ❋
  25. M1:25 جسم خاک از عشق بر افلاک شدکوه در رقص آمد و چالاک شد This body of dust, through Love, ascended to the heavens;The mountain began to dance and grew nimble and swift.This couplet shows how Love elevates earthly, material things, compelling them toward spiritual and celestial life and movement. ❋
  26. M1:26 عشقْ جانِ طور آمد عاشقا!طور مست و "خَرَّ مُوسیٰ‏ صَعِقا" Love became the very soul of Sinai, O lover!The Mount grew drunk, and 'Moses fell down, thunderstruck.'Love is the vital, animating force behind divine manifestations in the cosmos, a power so profound it causes mountains to reel and prophets to swoon in ecstasy. ❋
  27. M1:27 با لبِ دمسازِ خود گر جفتمیهمچو نی من گفتنی‌ها گفتمی Were I but joined to the lip of my Harmonizer,Like the reed, I would tell all that needs to be told.This couplet expresses Rumi's deep longing: if he could achieve perfect union with God (the true Harmonizer), he would, like the reed-flute, be able to articulate all unspoken truths completely. ❋
  28. M1:28 هر که او از هم‌زبانی شد جدابی‌زبان شد گرچه دارد صد نوا Whoever is parted from a kindred tongue,Becomes voiceless, though he holds a hundred songs.Without a true, sympathetic companion who shares one's inner language, even a soul rich with myriad insights and melodies is condemned to silence, unable to express what it holds within. ❋
  29. M1:29 چون که گُل رفت و گلستان درگذشتنشنوی زان پس ز بلبل سَرگذشت When the rose is gone and the rose-garden has perished,you will hear no living tale from the nightingale thereafter.When the source of inspiration and beauty (the rose) disappears, the storyteller (the nightingale) no longer has a vibrant, ongoing song, but only an account of what has passed. ❋
  30. M1:30 جمله معشوق است و عاشق پَرده‌ایزنده معشوق است و عاشق مرده‌ای The Beloved is all, the lover but a veil,The Beloved is the living, the lover a dead man.The Beloved is the sole reality, and the lover is merely a screen for that reality; true life belongs to the Beloved, while the lover is existentially 'dead,' lacking any independent will or being. ❋
  31. M1:31 چون نباشد عشق را پروای اواو چو مرغی ماند بی‌ پَرْ وایِ او When Love no longer has a care for him,He is a bird without a wing—and woe to him.The lover's existence and ability depend entirely on the Beloved's attention and care; without this divine concern, the lover is helpless and incomplete. ❋
  32. M1:32 من چگونه هوش دارم پیش و پسچون نباشد نورِ یارم پیش و پس How can I be mindful of 'before' and 'after'When the light of my Beloved has no 'before' or 'after'?The mystic's awareness is no longer bound by past and future, because the Divine Beloved they are connected to exists outside of time. ❋
  33. M1:33 عشق خواهد کاین سخن بیرون بودآینه غمّاز نبود چون بود Love demands this secret now be told,But how, if the mirror will not secrets unfold?Love compels the speaker to reveal the secret of the absent Beloved's constant guidance, but this revelation requires a listener whose soul is a pure, receptive mirror capable of reflecting such truths. ❋
  34. M1:34 آینه‌ت دانی چرا غمّاز نیستزآن که زنگار از رخش مُمتاز نیست Do you know why your mirror is no teller of truths?Because the tarnish from its face is not distinct.The human heart, like a mirror, fails to reflect truth because its inner impurities have become so fused with its essence that they are indistinguishable. ❋
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