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6
2215-2264

  • باز گوید کور نه این سنگ بود  ** یا مگر از قبه‌ی پر طنگ بود  2215
  • (But) then again the blind man says, “No, it was a stone (which some one threw at me), or perhaps it was (a brick) from an echoing dome.”
  • این نبود و او نبود و آن نبود  ** آنک او ترس آفرید اینها نمود 
  • It was neither this nor that nor that: He who created fear produced these (phantasies).
  • ترس و لرزه باشد از غیری یقین  ** هیچ کس از خود نترسد ای حزین 
  • Certainly fear and trembling are (produced) by another: nobody is frightened by himself, O sorrowful man.
  • آن حکیمک وهم خواند ترس را  ** فهم کژ کردست او این درس را 
  • The miserable philosopher calls fear “imagination” (wahm): he has wrongly understood this lesson.
  • هیچ وهمی بی‌حقیقت کی بود  ** هیچ قلبی بی‌صحیحی کی رود 
  • How should there be any imagination without reality? How should any false coin pass (into circulation) without a genuine one?
  • کی دروغی قیمت آرد بی ز راست  ** در دو عالم هر دروغ از راست خاست  2220
  • How should a lie fetch a price (have value) without truth? Every lie in both worlds has arisen from truth.
  • راست را دید او رواجی و فروغ  ** بر امید آن روان کرد او دروغ 
  • He (the liar) saw the currency and prestige enjoyed by truth: he set going (circulated) the lie in hope of (its enjoying) the same.
  • ای دروغی که ز صدقت این نواست  ** شکر نعمت گو مکن انکار راست 
  • O (incarnate) lie, whose fortune is (derived) from veracity, give thanks for the bounty and do not deny the truth!
  • از مفلسف گویم و سودای او  ** یا ز کشتیها و دریاهای او 
  • Shall I speak of the philosopher and his mad fancy, or of His (God's) ships (arks) and seas (floods)?
  • بل ز کشتیهاش کان پند دلست  ** گویم از کل جزو در کل داخلست 
  • Nay, (I will speak) of His arks, which are the spiritual counsel (given by the saints); I will speak of the whole: the part is included in the whole.
  • هر ولی را نوح و کشتیبان شناس  ** صحبت این خلق را طوفان شناس  2225
  • Know every saint to be a Noah and captain of the Ark; know companionship with these (worldly) people to be the Flood.
  • کم گریز از شیر و اژدرهای نر  ** ز آشنایان و ز خویشان کن حذر 
  • Do not flee from lions and fierce dragons, (but) beware of friends and kinsmen.
  • در تلاقی روزگارت می‌برند  ** یادهاشان غایبی‌ات می‌چرند 
  • They waste your time (when you are) face to face (with them), and your recollections of them devour (the time of) your absence (from them).
  • چون خر تشنه خیال هر یکی  ** از قف تن فکر را شربت‌مکی 
  • Like a thirsty ass, the image of each one (in your phantasy) is licking up the sherbet of (spiritual) thought from the flagon of the body.
  • نشف کرد از تو خیال آن وشات  ** شبنمی که داری از بحر الحیات 
  • The (mental) image of those talebearers has sucked out of you the dew that you have (derived) from the Sea of Life.
  • پس نشان نشف آب اندر غصون  ** آن بود کان می‌نجنبد در رکون  2230
  • The sign, then, of the absorption (drying up) of the water (sap) in the boughs is that they are not moved to sway (to and fro).
  • عضو حر شاخ تر و تازه بود  ** می‌کشی هر سو کشیده می‌شود 
  • The limb of him who is free (detached from the world) is (like) a moist fresh bough: (if) you pull it in any direction, it is (easily) pulled.
  • گر سبد خواهی توانی کردنش  ** هم توانی کرد چنبر گردنش 
  • If you want a basket, you can make it (a basket); you can also make its neck a hoop;
  • چون شد آن ناشف ز نشف بیخ خود  ** ناید آن سویی که امرش می‌کشد 
  • (But) when it has been sucked dry by the draining of (the sap from) its root, it does not come (readily) in the direction to which (your) command is pulling it.
  • پس بخوان قاموا کسالی از نبی  ** چون نیابد شاخ از بیخش طبی 
  • Recite, then, from the Qur’án (the words) they stand up languidly, when the bough gets no medicinal (curative) treatment from its root.
  • آتشین است این نشان کوته کنم  ** بر فقیر و گنج و احوالش زنم  2235
  • This symbol (allegory) is fiery, (but) I will cut it short and resume (the story of) the fakir and the treasure and the circumstances connected with it.
  • آتشی دیدی که سوزد هر نهال  ** آتش جان بین کزو سوزد خیال 
  • You have seen the fire that burns every (dry) sapling; (now) see the fire of the Spirit by which phantasy is burnt.
  • نه خیال و نه حقیقت را امان  ** زین چنین آتش که شعله زد ز جان 
  • Neither for phantasy nor for reality is there any protection against a fire like this which flamed forth from the Spirit.
  • خصم هر شیر آمد و هر روبه او  ** کل شیء هالک الا وجهه 
  • He is the adversary of every lion and every fox: everything is perishing except His Face.
  • در وجوه وجه او رو خرج شو  ** چون الف در بسم در رو درج شو 
  • Go into His aspects (attributes) and Face (Essence), become spent (emptied of self): go in, become enveloped (suppressed), like the alif in bism.
  • آن الف در بسم پنهان کرد ایست  ** هست او در بسم و هم در بسم نیست  2240
  • In bism the alif has stayed hidden: it is in bism and also it is not in bism.
  • هم‌چنین جمله‌ی حروف گشته مات  ** وقت حذف حرف از بهر صلات 
  • Such is the case with all the letters that disappear when they are elided for the purpose of (effecting) conjunctions.
  • از صله‌ست و بی و سین زو وصل یافت  ** وصل بی و سین الف را بر نتافت 
  • It (the suppressed alif in bism) is a sila (means of conjunction) and through it the b and the s have attained to union: the union of the b and the s could not bear the (external intervention of the) alif.
  • چونک حرفی برنتابد این وصال  ** واجب آید که کنم کوته مقال 
  • Since this union cannot bear (the intervention of) a single letter, it behoves me to cut short the discourse.
  • چون یکی حرفی فراق سین و بیست  ** خامشی اینجا مهمتر واجبیست 
  • Since a single letter is the cause of separation between the s and the b, here silence is a most urgent duty.
  • چون الف از خود فنا شد مکتنف  ** بی و سین بی او همی‌گویند الف  2245
  • When the alif has passed away from self(-existence), taking shelter (in self-abandonment), the b and the s say “alif” without it.
  • ما رمیت اذ رمیت بی ویست  ** هم‌چنین قال الله از صمتش بجست 
  • (The words) thou didst not throw when thou threwest are (an utterance spoken) without him (the Prophet); likewise (the words) God said sprang from his silence.
  • تا بود دارو ندارد او عمل  ** چونک شد فانی کند دفع علل 
  • So long as a drug exists (independently), it has no effect; it removes diseases (only) when it has perished (has been dissolved and assimilated).
  • گر شود بیشه قلم دریا مداد  ** مثنوی را نیست پایانی امید 
  • (Even) if (all) the forest should become pens and (all) the ocean ink, (yet) there is no hope of bringing the Mathnawí to an end.
  • چارچوب خشت‌زن تا خاک هست  ** می‌دهد تقطیع شعرش نیز دست 
  • So long as the Brick-maker's mould is (filled with) earth, the scansion of its (the Mathnawí's) poetry, too, will be kept up.
  • چون نماند خاک و بودش جف کند  ** خاک سازد بحر او چون کف کند  2250
  • When earth remains no more and He (God) dries (withers and destroys) its existence, His sea when it foams will make (fresh) earth.
  • چون نماند بیشه و سر در کشد  ** بیشه‌ها از عین دریا سر کشد 
  • When the forest remains no more and disappears (from existence), (other) forests will raise their heads from the essence of the Sea.
  • بهر این گفت آن خداوند فرج  ** حدثوا عن بحرنا اذ لا حرج 
  • Hence that Lord of relief (from sorrow) said, “Relate Traditions (drawn) from our Sea, since there is no harm (in doing so).”
  • باز گرد از بحر و رو در خشک نه  ** هم ز لعبت گو که کودک‌راست به 
  • (Now) turn back from the Sea and set thy face towards dry land: talk only of the plaything, for it is better (more suitable) for the child,
  • تا ز لعبت اندک اندک در صبا  ** جانش گردد با یم عقل آشنا 
  • So that in his boyhood, (advancing) little by little beyond the plaything, his spirit may become acquainted with the ocean of Reason.
  • عقل از آن بازی همی‌یابد صبی  ** گرچه با عقلست در ظاهر ابی  2255
  • By means of that play the boy is (gradually) acquiring reason, though superficially it (his play) is repugnant (to reason).
  • کودک دیوانه بازی کی کند  ** جزو باید تا که کل را فی کند 
  • How can a demented child play? There must be (in the child) a part (of reason) in order that it (the part) may attain to the whole.
  • رجوع کردن به قصه‌ی قبه و گنج 
  • Returning to the Story of the dome and the treasure.
  • نک خیال آن فقیرم بی‌ریا  ** عاجز آورد از بیا و از بیا 
  • Lo, the idea of that fakir with (his cries) “Come! come!” has rendered me unfeignedly (really) unable (to resist his appeal).
  • بانگ او تو نشنوی من بشنوم  ** زانک در اسرار همراز ویم 
  • You do not hear his cry, (but) I hear it, because I am his confidant in my inmost thoughts.
  • طالب گنجش مبین خود گنج اوست  ** دوست کی باشد به معنی غیر دوست 
  • Do not regard him as a seeker of the treasure; he is the treasure himself, how should the lover in reality be other than the beloved?
  • سجده خود را می‌کند هر لحظه او  ** سجده پیش آینه‌ست از بهر رو  2260
  • At even moment he is bowing down (in worship) to himself: the bowing is (performed) in front of the mirror for the sake of (beholding) the face.
  • گر بدیدی ز آینه او یک پشیز  ** بی‌خیالی زو نماندی هیچ چیز 
  • If he saw in the mirror a single mite without any phantasy, nothing would be left of him.
  • هم خیالاتش هم او فانی شدی  ** دانش او محو نادانی شدی 
  • Both his phantasies and he (himself) would vanish: his know ledge would be obliterated in nescience.
  • دانشی دیگر ز نادانی ما  ** سر برآوردی عیان که انی انا 
  • From our nescience another knowledge would rise into clear view, saying, “Lo, Jam (God).”
  • اسجدوا لادم ندا آمد همی  ** که آدمید و خویش بینیدش دمی 
  • The (Divine) call was coming (to the angels)—”Bow down to Adam, for ye are (essentially) Adam, and for a moment see yourselves to be (identical with) him.”