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6
3646-3695

  • حسن حق بینند اندر روی حور  ** هم‌چو مه در آب از صنع غیور 
  • Through the working of the Jealous One, they (the mystics) behold the beauty of God in the faces of the houris, like the moon (reflected) in water.
  • غیرتش بر عاشقی و صادقیست  ** غیرتش بر دیو و بر استور نیست 
  • His jealousy is (directed) against a lover and sincere (adorer); His jealousy is not (directed) against a (human) devil and beast;
  • دیو اگر عاشق شود هم گوی برد  ** جبرئیلی گشت و آن دیوی بمرد 
  • (But) if the devil become a lover (of God), he has carried off the palm: he has become a Gabriel and his devilish nature is dead.
  • اسلم الشیطان آنجا شد پدید  ** که یزیدی شد ز فضلش بایزید 
  • (The meaning of) ‘the Devil became a true believer’ is made manifest on the occasion when by His (God's) grace a Yazíd becomes a Báyazíd.
  • این سخن پایان ندارد ای گروه  ** هین نگه دارید زان قلعه وجوه  3650
  • This topic is endless. Beware, O company (of travellers), keep your faces (safe) from that fortress!
  • هین مبادا که هوستان ره زند  ** که فتید اندر شقاوت تا ابد 
  • Oh, let not vain desire waylay you, or ye will fall into everlasting misery.
  • از خطر پرهیز آمد مفترض  ** بشنوید از من حدیث بی‌غرض 
  • ’Tis a bounden duty to abstain from peril: hear disinterested advice from me.
  • در فرج جویی خرد سر تیز به  ** از کمین‌گاه بلا پرهیز به 
  • In seeking relief (from sorrow) ’tis better that one's wits should be sharp: ’tis better to abstain from (falling into) the ambuscade of tribulation.”
  • گر نمی‌گفت این سخن را آن پدر  ** ور نمی‌فرمود زان قلعه حذر 
  • If their father had not spoken these words and had not warned them against that fortress,
  • خود بدان قلعه نمی‌شد خیلشان  ** خود نمی‌افتاد آن سو میلشان  3655
  • Their party would never have approached the fortress, their desire would never have inclined towards it;
  • کان نبد معروف بس مهجور بود  ** از قلاع و از مناهج دور بود 
  • For it was not well-known: it was exceedingly remote and aloof from the (other) fortresses and the highways.
  • چون بکرد آن منع دلشان زان مقال  ** در هوس افتاد و در کوی خیال 
  • (But) when he (the King) uttered that prohibition, their hearts were thrown by his speech into vain desire and into the quarter of phantasy,
  • رغبتی زین منع در دلشان برست  ** که بباید سر آن را باز جست 
  • And, because of this prohibition, a craving arose in their hearts to investigate the secret of that (fortress).
  • کیست کز ممنوع گردد ممتنع  ** چونک الانسان حریص ما منع 
  • Who is (to be found) that will refrain from the forbidden thing, since man longs eagerly for what is forbidden?
  • نهی بر اهل تقی تبغیض شد  ** نهی بر اهل هوا تحریض شد  3660
  • The veto causes the devout to hate (that which is vetoed); the veto incites the sensual to covet it.
  • پس ازین یغوی به قوما کثیر  ** هم ازین یهدی به قلبا خبیر 
  • Therefore He (God) leads many folk astray by this means, and by the same means He guides aright (many) a knowing heart.
  • کی رمد از نی حمام آشنا  ** بل رمد زان نی حمامات هوا 
  • How should the friendly dove be scared by the (fowler's) pipe? Nay, (only) the (wild) doves in the air are scared by that pipe.
  • پس بگفتندش که خدمتها کنیم  ** بر سمعنا و اطعناها تنیم 
  • Then they (the princes) said to him (the King), “We will perform the services (required of us), we will be intent on hearing and obeying (thy commands).
  • رو نگردانیم از فرمان تو  ** کفر باشد غفلت از احسان تو 
  • We will not turn aside from thy commands: ’twould be ingratitude to forget thy kindness”;
  • لیک استثنا و تسبیح خدا  ** ز اعتماد خود بد از ایشان جدا  3665
  • But, because of their reliance upon themselves, ’twas far from them to pronounce the saving clause and glorify God.
  • ذکر استثنا و حزم ملتوی  ** گفته شد در ابتدای مثنوی 
  • Mention of the saving clause and (of the need for) manifold precaution was made at the beginning of the Mathnawí.
  • صد کتاب ار هست جز یک باب نیست  ** صد جهت را قصد جز محراب نیست 
  • If there are a hundred (religious) books, (yet) they are but one chapter: a hundred (different) regions seek but one place of worship.
  • این طرق را مخلصی یک خانه است  ** این هزاران سنبل از یک دانه است 
  • (All) these roads end in one House: (all) these thousand ears of corn are from one Seed.
  • گونه‌گونه خوردنیها صد هزار  ** جمله یک چیزست اندر اعتبار 
  • All the hundred thousand sorts of food and drink are (only) one thing in respect (of their final cause).
  • از یکی چون سیر گشتی تو تمام  ** سرد شد اندر دلت پنجه طعام  3670
  • When you are entirely satiated with one (kind of food), fifty (other) foods become cold (displeasing) to your heart.
  • در مجاعت پس تو احول دیده‌ای  ** که یکی را صد هزاران دیده‌ای 
  • In hunger, then, you are seeing double, for you have regarded a single one as a hundred thousand.
  • گفته بودیم از سقام آن کنیز  ** وز طبیبان و قصور فهم نیز 
  • We had (previously) told of the sickness of the handmaiden and (the story) of the physicians and also their lack of understanding—
  • کان طبیبان هم‌چو اسپ بی‌عذار  ** غافل و بی‌بهره بودند از سوار 
  • How those physicians were like an unbridled horse, heedless of the rider and having no profit (of him).
  • کامشان پر زخم از قرع لگام  ** سمشان مجروح از تحویل گام 
  • (Though) their palates were covered with sores made by the impact of the bit, and their hooves wounded by (continually) changing step,
  • ناشده واقف که نک بر پشت ما  ** رایض و چستیست استادی‌نما  3675
  • They had not become aware (of the truth and never said to themselves), “Lo, on our back is a nimble Trainer who displays masterly skill.
  • نیست سرگردانی ما زین لگام  ** جز ز تصریف سوار دوست‌کام 
  • Our turning the head to and fro is not caused by this bit, but only by the control of a successful Rider.
  • ما پی گل سوی بستان‌ها شده  ** گل نموده آن و آن خاری بده 
  • We (are like those who) went into the gardens to gather roses: they seemed to be roses, but they were (really) thorns.”
  • هیچ‌شان این نی که گویند از خرد  ** بر گلوی ما کی می‌کوبد لگد 
  • It never occurred to them to ask, (prompted) by reason, “Who is kicking (bruising) our throats?”
  • آن طبیبان آن‌چنان بنده‌ی سبب  ** گشته‌اند از مکر یزدان محتجب 
  • Those (worldly-wise) physicians (are) so enthralled by the secondary cause (that) they have become blind to God's contrivance.
  • گر ببندی در صطبلی گاو نر  ** باز یابی در مقام گاو خر  3680
  • If you tether an ox in a stall and then find an ass in the place of the ox,
  • از خری باشد تغافل خفته‌وار  ** که نجویی تا کیست آن خفیه کار 
  • ’Twould be asinine carelessness, like (that of) a man in slumber, not to inquire who is the secret agent (that has effected the substitution).
  • خود نگفته این مبدل تا کیست  ** نیست پیدا او مگر افلاکیست 
  • (Yet) you never said, “Let me see who this changer is: he is not visible; surely, he is a celestial being.”
  • تیر سوی راست پرانیده‌ای  ** سوی چپ رفتست تیرت دیده‌ای 
  • You have shot an arrow to the right and have seen your arrow go to the left.
  • سوی آهویی به صیدی تاختی  ** خویش را تو صید خوکی ساختی 
  • You have ridden in chase of a deer and have made yourself the prey of a hog.
  • در پی سودی دویده بهر کبس  ** نارسیده سود افتاده به حبس  3685
  • You have run after some gain for the purpose of stuffing yourself: the gain has not reached (you) and you have been cast into prison.
  • چاهها کنده برای دیگران  ** خویش را دیده فتاده اندر آن 
  • You have dug pits for others and have seen yourself fall into them.
  • در سبب چون بی‌مرادت کرد رب  ** پس چرا بدظن نگردی در سبب 
  • Since the Lord has disappointed you in regard to the means (of obtaining your desire), then why do not you become suspicious of the means?
  • بس کسی از مکسبی خاقان شده  ** دیگری زان مکسبه عریان شده 
  • Many a one has become an emperor by dint of toil, while (many) another has been made destitute by that (same) toil.
  • بس کس از عقد زنان قارون شده  ** بس کس از عقد زنان مدیون شده 
  • Many a one has been made (rich as) Qárún by marriage, and many a one has been made bankrupt by marriage.
  • پس سبب گردان چو دم خر بود  ** تکیه بر وی کم کنی بهتر بود  3690
  • The means, then, is turning about, like the tail of an ass: ’tis better not to rely upon it.
  • ور سبب گیری نگیری هم دلیر  ** که بس آفت‌هاست پنهانش به زیر 
  • And if you take the means, you should not take it boldly, for beneath it there are many hidden banes.
  • سر استثناست این حزم و حذر  ** زانک خر را بز نماید این قدر 
  • This prudence and precaution is the gist of the saving clause, for this (Divine) decree (often) makes the ass appear to be a goat.
  • آنک چشمش بست گرچه گربزست  ** ز احولی اندر دو چشمش خربزست 
  • Although he whose eye it (the Divine decree) has bandaged is clever, (yet) because of his seeing double, in his eyes the ass is a goat.
  • چون مقلب حق بود ابصار را  ** که بگرداند دل و افکار را 
  • Since God is the Turner of eyes, who (else) should turn the heart and the thoughts?
  • چاه را تو خانه‌ای بینی لطیف  ** دام را تو دانه‌ای بینی ظریف  3695
  • (Hence) you deem a pit to be a pleasant house, you deem a trap to be a dainty bait.