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4
747-771

  • عاقلی گفتش که بگذار ای فتی ** جوزها خود تشنگی آرد ترا
  • A sensible person said to him, “Leave off, O youth: truly the (loss of the) walnuts will bring thirst (regret) to you.
  • بیشتر در آب می‌افتد ثمر ** آب در پستیست از تو دور در
  • The more the fruit falls into the water—(since) the water is below at a (great) distance from you,
  • تا تو از بالا فرو آیی به زور ** آب جویش برده باشد تا به دور
  • The river-water will have carried it (the fruit) far away before you with effort come down from the top (of the tree).”
  • گفت قصدم زین فشاندن جوز نیست ** تیزتر بنگر برین ظاهر مه‌ایست 750
  • He replied, “My purpose in this scattering is not (to obtain possession of) the walnuts: look more keenly, do not stop at this superficial (view).
  • قصد من آنست که آید بانگ آب ** هم ببینم بر سر آب این حباب
  • My purpose is that the sound of the water should come (to my ears); also, that I should see these bubbles on the surface of the water.”
  • تشنه را خود شغل چه بود در جهان ** گرد پای حوض گشتن جاودان
  • What, indeed, is the thirsty man's business in the world? To circle for ever round the base of the tank,
  • گرد جو و گرد آب و بانگ آب ** هم‌چو حاجی طایف کعبه‌ی صواب
  • Round the channel and round the Water and the sound of the Water, like a pilgrim circumambulating the Ka‘ba of Truth.
  • هم‌چنان مقصود من زین مثنوی ** ای ضیاء الحق حسام‌الدین توی
  • Even so, in (composing) this Mathnawí thou, O Ziyá’u ’l-Haqq (Radiance of God) Husámu’ddín, art my object.
  • مثنوی اندر فروع و در اصول ** جمله آن تست کردستی قبول 755
  • The whole Mathnawí in its branches and roots is thine: thou hast accepted (it).
  • در قبول آرند شاهان نیک و بد ** چون قبول آرند نبود بیش رد
  • Kings accept (both) good and bad: when they accept (anything), it is reprobate no more.
  • چون نهالی کاشتی آبش بده ** چون گشادش داده‌ای بگشا گره
  • Since thou hast planted the sapling, give it water. Since thou hast given it freedom (to grow), untie the knots.
  • قصدم از الفاظ او راز توست ** قصدم از انشایش آواز توست
  • In (all) its expressions my object is (to reveal) thy mystery; in composing it my object is (to hear) thy voice.
  • پیش من آوازت آواز خداست ** عاشق از معشوق حاشا که جداست
  • To me thy voice is the voice of God: Heaven forfend that (I should say) the lover is separate from the Beloved.
  • اتصالی بی‌تکیف بی‌قیاس ** هست رب‌الناس را با جان ناس 760
  • There is a union beyond description or analogy between the Lord of Man and the spirit of Man.
  • لیک گفتم ناس من نسناس نی ** ناس غیر جان جان‌اشناس نی
  • But I said nás (Man), not nasnás; nás is none but the spirit that knows the (Divine) Spirit.
  • ناس مردم باشد و کو مردمی ** تو سر مردم ندیدستی دمی
  • Nás is Man, and where is Manhood? You have never beheld the head (spiritual principle) of Man: you are a tail.
  • ما رمیت اذ رمیت خوانده‌ای ** لیک جسمی در تجزی مانده‌ای
  • You have recited (the text) thou didst not throw when thou threwest, but you are a (mere) body: you have remained in division.
  • ملک جسمت را چو بلقیس ای غبی ** ترک کن بهر سلیمان نبی
  • Like Bilqís, O foolish one, abandon the kingdom of your body for the sake of the prophet Solomon.
  • می‌کنم لا حول نه از گفت خویش ** بلک از وسواس آن اندیشه کیش 765
  • I am crying “lá hawl,” not on account of my own words, nay, but on account of the false suggestions of the person accustomed to think (evil),
  • کو خیالی می‌کند در گفت من ** در دل از وسواس و انکارات ظن
  • Who is conceiving in his heart a vain fancy about my words, (a fancy arising) from the false suggestions and incredulities of (evil) thought.
  • می‌کنم لا حول یعنی چاره نیست ** چون ترا در دل بضدم گفتنیست
  • I am crying “lá hawl,” that is, “there is no help,” because in your heart there is a contradiction of me.
  • چونک گفت من گرفتت در گلو ** من خمش کردم تو آن خود بگو
  • Since my words have stuck in your throat, I am silent: do you speak your own (words).
  • آن یکی نایی خوش نی می‌زدست ** ناگهان از مقعدش بادی بجست
  • A sweet flute-player was playing the flute subito e podice ejus erupit ventus. [A sweet flute-player was playing the flute: suddenly, some wind escaped from his ass.]
  • نای را بر کون نهاد او که ز من ** گر تو بهتر می‌زنی بستان بزن 770
  • Fistulam in podice posuit, saying, “If you play better than I, take it (the flute) and play!” [He placed the flute on his anus, saying, “If you play better than I, take it (the flute) and play!”]
  • ای مسلمان خود ادب اندر طلب ** نیست الا حمل از هر بی‌ادب
  • O Musalmán, (whilst you are still engaged) in the quest, good manners are indeed nothing but forbearance with every one that is unmannerly.