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3
4193-4242

  • زان حدیث تلخ می‌گویم ترا ** تا ز تلخیها فرو شویم ترا
  • I am speaking bitter words to thee, in order that I may wash thee (clean) of bitternesses.
  • ز آب سرد انگور افسرده رهد ** سردی و افسردگی بیرون نهد
  • The frozen grape is thawed by cold water and lays aside its coldness and congealment.
  • تو ز تلخی چونک دل پر خون شوی ** پس ز تلخیها همه بیرون روی 4195
  • When, from (having endured) bitterness (self-mortification), thy heart is filled with blood (like the grape), then thou wilt escape from all bitternesses.
  • تمثیل صابر شدن ممن چون بر شر و خیر بلا واقف شود
  • A comparison showing how the true believer becomes patient when he understands the inward meaning and the beneficial nature of tribulation.
  • سگ شکاری نیست او را طوق نیست ** خام و ناجوشیده جز بی‌ذوق نیست
  • (If) a dog is not (kept) for hunting, he has no collar: the raw and unboiled is naught but the insipid.”
  • گفت نخود چون چنینست ای ستی ** خوش بجوشم یاریم ده راستی
  • The chickpea said, “Since it is so, O lady, I will gladly boil: give me help in verity!
  • تو درین جوشش چو معمار منی ** کفچلیزم زن که بس خوش می‌زنی
  • In this boiling thou art, as it were, my architect: smite me with the skimming spoon, for thou smitest very delightfully.
  • همچو پیلم بر سرم زن زخم و داغ ** تا نبینم خواب هندستان و باغ
  • I am as the elephant: beat and brand my head, that I may not dream of Hindustán and (its) gardens;
  • تا که خود را در دهم در جوش من ** تا رهی یابم در آن آغوش من 4200
  • So that I may yield myself (submit) to the boiling, to the end that I may find a way to that embrace (of the Beloved);
  • زانک انسان در غنا طاغی شود ** همچو پیل خواب‌بین یاغی شود
  • Because Man, in (the state of) independence, grows insolent and becomes hostile, like the dreaming elephant.
  • پیل چون در خواب بیند هند را ** پیلبان را نشنود آرد دغا
  • When the elephant dreams of Hindustán, he does not hearken to the driver and displays viciousness.”
  • عذر گفتن کدبانو با نخود و حکمت در جوش داشتن کدبانو نخود را
  • (Showing) how the housewife made apologies to the chickpea, and (explaining) the wise purpose in her keeping the chickpea on the boil.
  • آن ستی گوید ورا که پیش ازین ** من چو تو بودم ز اجزای زمین
  • The dame says to it, “Formerly I, like thee, was a part of the earth.
  • چون بنوشیدم جهاد آذری ** پس پذیرا گشتم و اندر خوری
  • After I had drunk a (cup of) fiery self-mortification, then I became an acceptable and worthy one.
  • مدتی جوشیده‌ام اندر زمن ** مدتی دیگر درون دیگ تن 4205
  • For a long while, I boiled in (the world of) Time; for another long while, in the pot of the body.
  • زین دو جوشش قوت حسها شدم ** روح گشتم پس ترا استا شدم
  • By reason of these two boilings I became (a source of) strength to the senses: I became (animal) spirit: then I became thy teacher.
  • در جمادی گفتمی زان می‌دوی ** تا شوی علم و صفات معنوی
  • (Whilst I was) in the inanimate state I used to say (to myself), ‘Thou art running (to and fro in agitation) to the end that thou mayst become (endued with) knowledge and spiritual qualities.’
  • چون شدم من روح پس بار دگر ** جوش دیگر کن ز حیوانی گذر
  • Since I have become (animal) spirit, now (let me) boil once more and pass beyond animality.”
  • از خدا می‌خواه تا زین نکته‌ها ** در نلغزی و رسی در منتها
  • Beseech God continually that you may not stumble over these deep sayings and that you may arrive at the (journey's) end,
  • زانک از قرآن بسی گمره شدند ** زان رسن قومی درون چه شدند 4210
  • For many have been led astray by the Qur’án: by (clinging to that rope a multitude have fallen into the well.
  • مر رسن را نیست جرمی ای عنود ** چون ترا سودای سربالا نبود
  • There is no fault in the rope, O perverse man, inasmuch as you had no desire for (reaching) the top.
  • باقی قصه‌ی مهمان آن مسجد مهمان کش و ثبات و صدق او
  • The remainder of the story of the guest of that guest-killing mosque, and his firmness and sincerity.
  • آن غریب شهر سربالا طلب ** گفت می‌خسپم درین مسجد بشب
  • That high-aspiring stranger to the town said, “I will sleep in this mosque at night.
  • مسجدا گر کربلای من شوی ** کعبه‌ی حاجت‌روای من شوی
  • O mosque, if thou become my Karbalá, thou wilt be the Ka'ba that fulfils my need.
  • هین مرا بگذار ای بگزیده دار ** تا رسن‌بازی کنم منصوروار
  • Hark, give me leave, O chosen house, that I may perform a rope-dance, like Mansúr (Halláj)!
  • گر شدیت اندر نصیحت جبرئیل ** می‌نخواهد غوث در آتش خلیل 4215
  • If in counselling (me) ye have become (as) Gabriel, (yet) Khalíl (Abraham) will not crave succour in the fire.
  • جبرئیلا رو که من افروخته ** بهترم چون عود و عنبر سوخته
  • Begone, O (thou who art like) Gabriel, for, having been kindled (with the flame of love), I, like aloes-wood and ambergris, am better (when) burnt.
  • جبرئیلا گر چه یاری می‌کنی ** چون برادر پاس داری می‌کنی
  • O Gabriel, although thou art helping and guarding (me) like a brother,
  • ای برادر من بر آذر چابکم ** من نه آن جانم که گردم بیش و کم
  • (Yet), O brother, I am eager for the fire: I am not that (animal) spirit, that I should become more and (then) less.”
  • جان حیوانی فزاید از علف ** آتشی بود و چو هیزم شد تلف
  • The animal spirit is increased by fodder: it (the animal spirit) was a fire and was consumed like firewood.
  • گر نگشتی هیزم او مثمر بدی ** تا ابد معمور و هم عامر بدی 4220
  • Had it not become firewood, it would have been fruitful: it would have prospered unto everlasting and would have caused prosperity.
  • باد سوزانت این آتش بدان ** پرتو آتش بود نه عین آن
  • Know that this fire is a burning wind: it is a ray of fire, not the essence thereof.
  • عین آتش در اثیر آمد یقین ** پرتو و سایه‌ی ویست اندر زمین
  • Assuredly the essence of fire is in the aether: on the earth there is (only) its ray and shadow (reflexion).
  • لاجرم پرتو نپاید ز اضطراب ** سوی معدن باز می‌گردد شتاب
  • Of necessity, the ray, on account of quivering, does not endure: it is speedily returning to its source.
  • قامت تو بر قرار آمد بساز ** سایه‌ات کوته دمی یکدم دراز
  • Your stature is normally invariable, (but) your shadow is now short, now long.
  • زانک در پرتو نیابد کس ثبات ** عکسها وا گشت سوی امهات 4225
  • Inasmuch as no one finds permanence in the ray, (all) the reflexions return to (their) origins.
  • هین دهان بر بند فتنه لب گشاد ** خشک آر الله اعلم بالرشاد
  • Hark, close thy mouth: Mischief has opened its lips. Dry up! God best knoweth the right way.
  • ذکرخیال بد اندیشیدن قاصر فهمان
  • Account of the conception of evil fancies by those deficient in understanding.
  • پیش از آنک این قصه تا مخلص رسد ** دود و گندی آمد از اهل حسد
  • Ere this tale reaches the conclusion, there comes from the envious a vapour of stench.
  • من نمی‌رنجم ازین لیک این لگد ** خاطر ساده‌دلی را پی کند
  • I am not pained by it, but this kick may break the nerve of a simple-hearted man's mind.
  • خوش بیان کرد آن حکیم غزنوی ** بهر محجوبان مثال معنوی
  • Well did the Sage of Ghazna set forth the (following) spiritual parable for the sake of those who are veiled (from perception of the truth),
  • که ز قرآن گر نبیند غیر قال ** این عجب نبود ز اصحاب ضلال 4230
  • (Saying) that if one see in the Qur’án naught but words, this is not surprising on the part of them that have lost the (right) way,
  • کز شعاع آفتاب پر ز نور ** غیر گرمی می‌نیابد چشم کور
  • Since the eye of the blind is sensible of naught but heat from the beams of the luminous sun.
  • خربطی ناگاه از خرخانه‌ای ** سر برون آورد چون طعانه‌ای
  • Suddenly a great booby popped his head out of an ass-stable, like a railing woman,
  • کین سخن پستست یعنی مثنوی ** قصه پیغامبرست و پی‌روی
  • (Saying) that this discourse, namely, the Mathnawí, is low; (that) it is the story of the Prophet and (consists of) imitation;
  • نیست ذکر بحث و اسرار بلند ** که دوانند اولیا آن سو سمند
  • (That) there is no mention of (theosophical) investigation and the sublime mysteries towards which the saints make their steeds gallop;
  • از مقامات تبتل تا فنا ** پایه پایه تا ملاقات خدا 4235
  • (That) from the stations of asceticism to the passing away (from self-existence), step by step up to union with God,
  • شرح و حد هر مقام و منزلی ** که بپر زو بر پرد صاحب‌دلی
  • (It contains not) the explanation and definition of every station and stage, so that by means of the wings thereof a man of heart (a mystic) should soar.
  • چون کتاب الله بیامد هم بر آن ** این چنین طعنه زدند آن کافران
  • When the Book of God (the Qur’án) came (down), the unbelievers railed likewise at it too,
  • که اساطیرست و افسانه‌ی نژند ** نیست تعمیقی و تحقیقی بلند
  • Saying, “It is (mere) legends and paltry tales; there is no profound inquiry and lofty speculation;
  • کودکان خرد فهمش می‌کنند ** نیست جز امر پسند و ناپسند
  • The little children understand it; ’tis naught but things approved and disapproved—
  • ذکر یوسف ذکر زلف پر خمش ** ذکر یعقوب و زلیخا و غمش 4240
  • The account of Joseph, the account of his curly locks, the account of Jacob and Zalíkhá and her passion.
  • ظاهرست و هرکسی پی می‌برد ** کو بیان که گم شود در وی خرد
  • It is plain, and every one finds the way (to its meaning): where is the exposition in which the intellect becomes lost?”
  • گفت اگر آسان نماید این به تو ** این چنین آسان یکی سوره بگو
  • He (God) said, “If this seems easy to thee, say (compose) one Súra (in the style that is) so ‘easy’ as this (Qur’án).