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3
2060-2109

  • پاسخم دادند خندان کای عزیز ** این بپوشیدست اکنون بر تو نیز 2060
  • And smilingly answered, ‘O honoured one, is this hidden from thee even now?
  • بر دلی کو در تحیر با خداست ** کی شود پوشیده راز چپ و راست
  • How should the mystery of left and right be hidden from the heart that is in (the state of) bewilderment with God?’
  • گفتم ار سوی حقایق بشکفند ** چون ز اسم حرف رسمی واقفند
  • I said (to myself), ‘If they are open to (in communication with) the (spiritual) realities, (yet) how are they acquainted with names (consisting) of letters attached to the form (of words)?’
  • گفت اگر اسمی شود غیب از ولی ** آن ز استغراق دان نه از جاهلی
  • He (one of the seven men) said, ‘If a name vanish from (the consciousness of) a saint, know that that is (the result arising) from (his) absorption (in God), not from ignorance.’
  • بعد از آن گفتند ما را آرزوست ** اقتدا کردن به تو ای پاک دوست
  • Afterwards they said, ‘We desire to follow thy leadership (in prayer), O holy friend.’
  • گفتم آری لیک یک ساعت که من ** مشکلاتی دارم از دور زمن 2065
  • ‘Yes,’ said I, ‘but (wait) awhile—for I have certain difficulties (derived) from the revolution of Time—
  • تا شود آن حل به صحبتهای پاک ** که به صحبت روید انگوری ز خاک
  • In order that they may be solved by means of holy companionships; for through companionship a grape grows from the earth.
  • دانه‌ی پرمغز با خاک دژم ** خلوتی و صحبتی کرد از کرم
  • A kernelly seed graciously consorted in solitary intercourse with the dark earth;
  • خویشتن در خاک کلی محو کرد ** تا نماندش رنگ و بو و سرخ و زرد
  • It effaced itself entirely in the earth, so that no colour or scent or red or yellow (hue) remained to it.
  • از پس آن محو قبض او نماند ** پرگشاد و بسط شد مرکب براند
  • After that effacement its constriction ceased: it opened its wings and expanded and sped on its way.
  • پیش اصل خویش چون بی‌خویش شد ** رفت صورت جلوه‌ی معنیش شد 2070
  • Inasmuch as it became selfless in the presence of its origin, the form departed (from it) and its real essence was displayed.’
  • سر چنین کردند هین فرمان تراست ** تف دل از سر چنین کردن بخاست
  • They nodded so (as though saying), ‘Hark, ’tis for thee to command,’ and from their nodding so a flame arose in my heart.
  • ساعتی با آن گروه مجتبی ** چون مراقب گشتم و از خود جدا
  • When for a while I had taken part with that elect company in contemplation (of God) and had been separated from myself,
  • هم در آن ساعت ز ساعت رست جان ** زانک ساعت پیر گرداند جوان
  • At that very hour my spirit was freed from hours (of Time); (I say ‘freed’) because hours make the young old.”
  • جمله تلوینها ز ساعت خاستست ** رست از تلوین که از ساعت برست
  • All changes have arisen from the hours: he that is freed from the hours is freed from change.
  • چون ز ساعت ساعتی بیرون شوی ** چون نماند محرم بی‌چون شوی 2075
  • When for an hour you escape from the hours, relation abides not: you become familiar with that which is without relation.
  • ساعت از بی‌ساعتی آگاه نیست ** زانکش آن سو جز تحیر راه نیست
  • The hours are not acquainted with hourlessness (timelessness), because for him (who is conscious of time) there is no way thither except bewilderment.
  • هر نفر را بر طویله خاص او ** بسته‌اند اندر جهان جست و جو
  • In this world of search and seeking every set of people have been tied in the stable peculiar to them,
  • منتصب بر هر طویله رایضی ** جز بدستوری نیاید رافضی
  • And over each stable a trainer has been appointed; save by (his) permission no recalcitrant comes (into another place).
  • از هوس گر از طویله بسکلد ** در طویله دیگران سر در کند
  • If, from vain desire, he should break away from the stable and intrude into the stable of others,
  • در زمان آخرجیان چست خوش ** گوشه‌ی افسار او گیرند و کش 2080
  • At once the nimble and goodly stablemen seize the corner of his halter and drag (him back).
  • حافظان را گر نبینی ای عیار ** اختیارت را ببین بی اختیار
  • O cunning one, if you behold not your keepers, behold your choice (and perceive that it is) involuntary.
  • اختیاری می‌کنی و دست و پا ** بر گشادستت چرا حسبی چرا
  • You are making a choice, and your hands and feet are loosed: why (then) are you imprisoned, why?
  • روی در انکار حافظ برده‌ای ** نام تهدیدات نفسش کرده‌ای
  • You have betaken yourself to denying (the action of) the keeper: you have called it ‘threats of the fleshly soul.’
  • پیش رفتن دقوقی رحمة الله علیه به امامت
  • How Daqúqí went forward to act as Imám.
  • این سخن پایان ندارد تیز دو ** هین نماز آمد دقوقی پیش رو
  • This discourse hath no end. “Run quickly! Hark, the (time for) prayer is come. Go forward, O Daqúqí!
  • ای یگانه هین دوگانه بر گزار ** تا مزین گردد از تو روزگار 2085
  • O unique one, come, perform the twofold (genuflexion), that Time may be adorned by thee.
  • ای امام چشم‌روشن در صلا ** چشم روشن باید ایدر پیشوا
  • O (thou who art a) clear-sighted Imám (precentor), the leader in the ritual prayer must always be clear-sighted.”
  • در شریعت هست مکروه ای کیا ** در امامت پیش کردن کور را
  • According to the religious Law it is objectionable, O worthy (reader), to put forward a blind man in the office of Imám.
  • گرچه حافظ باشد و چست و فقیه ** چشم‌روشن به وگر باشد سفیه
  • Though he know the Qur’án by heart and be quick and learned in divinity, the clear-sighted man is superior, even if he be a fool.
  • کور را پرهیز نبود از قذر ** چشم باشد اصل پرهیز و حذر
  • The blind man has no (means of) abstention from filth: the eye is the source of abstention and precaution.
  • او پلیدی را نبیند در عبور ** هیچ ممن را مبادا چشم کور 2090
  • He does not see the dirt in passing by. May no true believer have blind eyes!
  • کور ظاهر در نجاسه‌ی ظاهرست ** کور باطن در نجاسات سرست
  • The man outwardly blind is in outward (material) filthiness; the man inwardly blind is in inward (spiritual) filthiness.
  • این نجاسه‌ی ظاهر از آبی رود ** آن نجاسه‌ی باطن افزون می‌شود
  • This outward filthiness may be removed by some water; that inward filthiness (gradually) increases.
  • جز بب چشم نتوان شستن آن ** چون نجاسات بواطن شد عیان
  • It cannot be washed away save by water of the eye (tears), when (once) the inward filthinesses have become manifest.
  • چون نجس خواندست کافر را خدا ** آن نجاست نیست بر ظاهر ورا
  • Since God has called the infidel “filth,” that filthiness is not on his outward part.
  • ظاهر کافر ملوث نیست زین ** آن نجاست هست در اخلاق و دین 2095
  • The infidel's outward part is not defiled by this (outward filth); that filthiness is in (his) disposition and religion.
  • این نجاست بویش آید بیست گام ** و آن نجاست بویش از ری تا بشام
  • The smell of this (outward filth comes (extends to a distance of) twenty paces; but the smell of that (inward) filth (reaches) from Rayy to Damascus;
  • بلک بویش آسمانها بر رود ** بر دماغ حور و رضوان بر شود
  • Nay, its smell goes up to the heavens and mounts to the brain of the houris and Rizwán.
  • اینچ می‌گویم به قدر فهم تست ** مردم اندر حسرت فهم درست
  • What I am saying is according to the measure of your understanding: I die in grief for (the absence of) a sound understanding.
  • فهم آبست و وجود تن سبو ** چون سبو بشکست ریزد آب ازو
  • The understanding is (like) the water, and the bodily existence (is like) the jug: when the jug is cracked, the water spills from it.
  • این سبو را پنج سوراخست ژرف ** اندرو نه آب ماند خود نه برف 2100
  • This jug has five deep holes: neither water will stay in it nor even snow.
  • امر غضوا غضة ابصارکم ** هم شنیدی راست ننهادی تو سم
  • You have heard, too, the command (of God), “Close ye your eyes tightly”; (yet) you have not walked aright.
  • از دهانت نطق فهمت را برد ** گوش چون ریگست فهمت را خورد
  • Your speech bears away your understanding by (way of) the mouth; your ear is like sand: it drinks (sucks up) your understanding.
  • همچنین سوراخهای دیگرت ** می‌کشاند آب فهم مضمرت
  • Similarly, your other holes (avenues of sense-perception) are drawing (off) the hidden water of your understanding.
  • گر ز دریا آب را بیرون کنی ** بی عوض آن بحر را هامون کنی
  • If you expel the water from the sea without (admitting) compensation, you will make the sea a desert.
  • بیگهست ار نه بگویم حال را ** مدخل اعواض را و ابدال را 2105
  • ’Tis late; otherwise, I would declare the (true) state of the case (as to) the entrance of compensations and substitutes,
  • کان عوضها و آن بدلها بحر را ** از کجا آید ز بعد خرجها
  • (And tell) whence come to the sea those compensations and substitutes after (such) expenditures.
  • صد هزاران جانور زو می‌خورند ** ابرها هم از برونش می‌برند
  • Hundreds of thousands of animals drink of it; from outside also the clouds take it (its water) away;
  • باز دریا آن عوضها می‌کشد ** از کجا دانند اصحاب رشد
  • (But) again the sea draws (into itself) those compensations— whence (they come) is known to the righteous.
  • قصه‌ها آغاز کردیم از شتاب ** ماند بی مخلص درون این کتاب
  • We began the stories in haste; in this Book (the Mathnawí) they are left without (being brought to) the (final) issue.