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6
153-202

  • آن ملایک جمله عقل و جان بدند  ** جان نو آمد که جسم آن بدند 
  • The angels were entirely reason and spirit (but) there came a new Spirit of which they were the body.
  • از سعادت چون بر آن جان بر زدند  ** هم‌چو تن آن روح را خادم شدند 
  • When, by happy fortune, they attached themselves to that Spirit, they became subservient to that Spirit, as the body (is subservient to the spirit dwelling in it).
  • آن بلیس از جان از آن سر برده بود  ** یک نشد با جان که عضو مرده بود  155
  • Hence Iblís (Satan) had turned his head away from the Spirit: he did not become one with it because he was a dead limb.
  • چون نبودش آن فدای آن نشد  ** دست بشکسته مطیع جان نشد 
  • Since he had it not, he did not become devoted to it: the broken hand does not obey the spirit (which rules the body).
  • جان نشد ناقص گر آن عضوش شکست  ** کان بدست اوست تواند کرد هست 
  • (But) the Spirit is not impaired though its limb is broken, for that (limb) is in its power, and it can bring it to life.
  • سر دیگر هست کو گوش دگر  ** طوطیی کو مستعد آن شکر 
  • There is another mystery (to be told), (but) where is another ear? Where is a parrot capable of (eating) that sugar?
  • طوطیان خاص را قندیست ژرف  ** طوطیان عام از آن خور بسته طرف 
  • For the elect parrots there is a profound (occult) candy: to that food the eyes of the vulgar parrots are closed.
  • کی چشد درویش صورت زان زکات  ** معنیست آن نه فعولن فاعلات  160
  • How should one who has (only) the appearance of a dervish taste of that purity? It is spiritual reality, not (mere) fa‘úlun fá‘ilát (amphibrachs and cretics).
  • از خر عیسی دریغش نیست قند  ** لیک خر آمد به خلقت که پسند 
  • Candy is not withheld from the ass of Jesus by him (Jesus), but the ass is naturally pleased with straw.
  • قند خر را گر طرب انگیختی  ** پیش خر قنطار شکر ریختی 
  • If candy had roused delight in the ass, he would have poured hundredweights of sugar in front of the ass.
  • معنی نختم علی افواههم  ** این شناس اینست ره‌رو را مهم 
  • Know that this is the (inner) meaning of We seal their mouths: this (knowledge) is important for the traveller on the Way,
  • تا ز راه خاتم پیغامبران  ** بوک بر خیزد ز لب ختم گران 
  • That perchance, by (his following) the Way of the Seal of the prophets, the heavy seal may be lifted from his lips.
  • ختمهایی که انبیا بگذاشتند  ** آن بدین احمدی برداشتند  165
  • The seals which the (former) prophets left were removed by the religion of Ahmad (Mohammed).
  • قفلهای ناگشاده مانده بود  ** از کف انا فتحنا برگشود 
  • The unopened locks had remained (as they were): they were opened by the hand of Lo, We have opened (unto thee).
  • او شفیع است این جهان و آن جهان  ** این جهان زی دین و آنجا زی جنان 
  • He is the intercessor in this world and in yonder world—in this world (for guidance) to the (true) religion, and yonder (for entrance) to Paradise.
  • این جهان گوید که تو رهشان نما  ** وآن جهان گوید که تو مهشان نما 
  • In this world he says, “Do Thou show unto them the Way,” and in yonder world he says, “Do Thou show unto them the Moon.”
  • پیشه‌اش اندر ظهور و در کمون  ** اهد قومی انهم لا یعلمون 
  • It was his custom in public and in private (to say), “Guide my people: verily they know not.”
  • باز گشته از دم او هر دو باب  ** در دو عالم دعوت او مستجاب  170
  • By his breath (powerful intercession) both the Gates were opened: in both worlds his prayer is answered.
  • بهر این خاتم شدست او که به جود  ** مثل او نه بود و نه خواهند بود 
  • He has become the Seal (of the prophets) for this reason that there never was any one like him in munificence nor ever shall be.
  • چونک در صنعت برد استاد دست  ** نه تو گویی ختم صنعت بر توست 
  • When a master surpasses (all others) in his craft, don't you say (to him), “The craft is sealed on thee”?
  • در گشاد ختمها تو خاتمی  ** در جهان روح‌بخشان حاتمی 
  • In the opening of seals thou (O Mohammed) art the Seal: in the world of the givers of spiritual life thou art the Hátim.
  • هست اشارات محمدالمراد  ** کل گشاد اندر گشاد اندر گشاد 
  • The purport (is this, that) the indications (esoteric teachings) of Mohammed are wholly revelation within revelation within revelation.
  • صد هزاران آفرین بر جان او  ** بر قدوم و دور فرزندان او  175
  • A hundred thousand blessings on his spirit and on the advent and cycle of his sons!
  • آن خلیفه‌زادگان مقبلش  ** زاده‌اند از عنصر جان و دلش 
  • Those fortunate Caliph-born sons of his are born of the substance of his soul and heart.
  • گر ز بغداد و هری یا از ری‌اند  ** بی‌مزاج آب و گل نسل وی‌اند 
  • Whether they be of Baghdád or Herát or Rayy, they are his progeny without admixture of water and earth.
  • شاخ گل هر جا که روید هم گلست  ** خم مل هر جا که جوشد هم ملست 
  • Wherever the rose-bough blossoms, ’tis still the (same) rose; wherever the wine-jar bubbles, ’tis still the (same) wine.
  • گر ز مغرب بر زند خورشید سر  ** عین خورشیدست نه چیز دگر 
  • If the sun uplift its head (rise) from the west, ’tis the same sun, not anything else.
  • عیب چینان را ازین دم کور دار  ** هم بستاری خود ای کردگار  180
  • O Maker, by means of Thy veiling grace keep the fault-pickers blind to this (mystic) utterance.
  • گفت حق چشم خفاش بدخصال  ** بسته‌ام من ز آفتاب بی‌مثال 
  • God said (in answer to my prayer), “I have blindfolded the eyes of the evil-natured bat (so as to prevent it) from (seeing) the peerless Sun.
  • از نظرهای خفاش کم و کاست  ** انجم آن شمس نیز اندر خفاست 
  • From the glances of the infirm and feeble bat even the stars of that Sun are concealed.”
  • نکوهیدن ناموسهای پوسیده را کی مانع ذوق ایمان و دلیل ضعف صدق‌اند و راه‌زن صد هزار ابله چنانک راه‌زن آن مخنث شده بودند گوسفندان و نمی‌یارست گذشتن و پرسیدن مخنث از چوپان کی این گوسفندان تو مرا عجب گزند گفت ای مردی و در تو رگ مردی هست همه فدای تو اند و اگر مخنثی هر یکی ترا اژدرهاست مخنثی دیگر هست کی چون گوسفندان را بیند در حال از راه باز گردد نیارد پرسیدن ترسد کی اگر بپرسم گوسفندان در من افتند و مرا بگزند 
  • In blame of the rotten (worthless) reputations which prevent spiritual experience of the Faith and point to insincerity and stand in the way of hundreds of thousands of fools; as (for example) the (flock of) sheep stood in the way of a certain effeminate person, and he durst not pass, so he asked the shepherd, “Will these sheep of yours bite me, I wonder?” “If you are a man,” he replied, “and the root of manhood is in you, they all are devoted to you; but if you are effeminate, each one of them is a dragon to (destroy) you.” There is another (kind of) effeminate person who, when he sees the sheep, immediately turns back and does not dare to ask (the shepherd); for he is afraid that, if he asks, the sheep will fall upon him and bite him.
  • ای ضیاء الحق حسام‌الدین بیا  ** ای صقال روح و سلطان الهدی 
  • Come, O Radiance of God, Husámu’ddín, O polisher of the spirit and sovereign of the Way to salvation,
  • مثنوی را مسرح مشروح ده  ** صورت امثال او را روح ده 
  • Give the Mathnawí a free and open course, endow the outward form of its parables with the spirit (of life),
  • تا حروفش جمله عقل و جان شوند  ** سوی خلدستان جان پران شوند  185
  • That all its words may become reason and soul and may fly towards the soul's everlasting abode.
  • هم به سعی تو ز ارواح آمدند  ** سوی دام حرف و مستحقن شدند 
  • (’Twas) through thy efforts (that) they came from the (world of) spirits into the trap of words and were confined (there).
  • باد عمرت در جهان هم‌چون خضر  ** جان‌فزا و دستگیر و مستمر 
  • May thy life in the world be like (that of) Khadir, soul-increasing and help giving and perpetual!
  • چون خضر و الیاس مانی در جهان  ** تا زمین گردد ز لطفت آسمان 
  • Like Khadir and Ilyás, mayst thou remain in the world (for ever), that by thy grace earth may become heaven!
  • گفتمی از لطف تو جزوی ز صد  ** گر نبودی طمطراق چشم بد 
  • I would declare a hundredth part of thy grace, were it not for the vainglory of the evil eye;
  • لیک از چشم بد زهراب دم  ** زخمهای روح‌فرسا خورده‌ام  190
  • But from the evil venomous eye I have suffered spirit-crushing strokes.
  • جز به رمز ذکر حال دیگران  ** شرح حالت می‌نیارم در بیان 
  • (Therefore) I will not give an eloquent description of thy state except allusively, by telling of the state of others.
  • این بهانه هم ز دستان دلیست  ** که ازو پاهای دل اندر گلیست 
  • (Really, however) this pretext too is one of the lures of the heart whereby the feet of the heart are (caught) in a mire.
  • صد دل و جان عاشق صانع شده  ** چشم بد یا گوش بد مانع شده 
  • Hundreds of hearts and souls are in love with the Maker, (but) the evil eye or the evil ear has hindered (them from seeking union with Him).
  • خود یکی بوطالب آن عم رسول  ** می‌نمودش شنعه‌ی عربان مهول 
  • One (of them), indeed, (is) Bú Tálib, the Prophet's uncle: to him the revilement of the Arabs seemed terrible,
  • که چه گویندم عرب کز طفل خود  ** او بگردانید دیدن معتمد  195
  • For (he thought), “What will the Arabs say of me? (They will say), ‘At the bidding of his nephew he has changed the (traditional) custom on which we rely.’”
  • گفتش ای عم یک شهادت تو بگو  ** تا کنم با حق خصومت بهر تو 
  • He (the Prophet) said to him, “O uncle, pronounce once the profession of faith, that I may plead with God for thee.”
  • گفت لیکن فاش گردد ازسماع  ** کل سر جاوز الاثنین شاع 
  • He (Bú Tálib) said, “But it will be spread abroad by hearsay: every secret that passes beyond the two (who share it) becomes common talk.
  • من بمانم در زبان این عرب  ** پش ایشان خوار گردم زین سبب 
  • I shall remain (a laughing-stock) on the tongues of these Arabs: because of this I shall become despicable in their sight.”
  • لیک گر بودیش لطف ما سبق  ** کی بدی این بددلی با جذب حق 
  • But if the predestined grace had been (granted) to him, how should this faintheartedness have existed (simultaneously) with God's pull (towards Himself)?
  • الغیاث ای تو غیاث المستغیث  ** زین دو شاخه‌ی اختیارات خبیث  200
  • O Thou who art the Help of those who seek help, help (me to escape) from this pillory of wicked acts of free-will.
  • من ز دستان و ز مکر دل چنان  ** مات گشتم که بماندم از فغان 
  • By the heart's deceit and guile I have been so discomfited that I am left unable (even) to lament.
  • من که باشم چرخ با صد کار و بار  ** زین کمین فریاد کرد از اختیار 
  • Who am I? Heaven, with its hundred (mighty) businesses, cried out for help against this ambush of free-will,