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6
3666-3715

  • 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.
  • این تفسطط نیست تقلیب خداست  ** می‌نماید که حقیقتها کجاست 
  • This is not sophistry (scepticism), it is God's turning: it shows where the realities are.
  • آنک انکار حقایق می‌کند  ** جملگی او بر خیالی می‌تند 
  • He who denies the realities is wholly involved in a phantasy.
  • او نمی‌گوید که حسبان خیال  ** هم خیالی باشدت چشمی به مال 
  • He does not say (to himself), “Thy thinking (that all is) phantasy (illusion) is also a phantasy: rub an eye (and see)!”
  • رفتن پسران سلطان به حکم آنک الانسان حریص علی ما منع ما بندگی خویش نمودیم ولیکن خوی بد تو بنده ندانست خریدن به سوی آن قلعه‌ی ممنوع عنه آن همه وصیت‌ها و اندرزهای پدر را زیر پا نهادند تا در چاه بلا افتادند و می‌گفتند ایشان را نفوس لوامه الم یاتکم نذیر ایشان می‌گفتند گریان و پشیمان لوکنا نسمع او نعقل ماکنا فی اصحاب السعیر 
  • How the Sultan's sons went to the forbidden fortress, inasmuch as man eagerly covets that which he is refused—“We rendered our service, but thy evil nature could not buy the servant (could not profit by the service that we rendered).” They trod all their father's injunctions and counsels underfoot, so that they fell into the pit of tribulation, and their reproachful souls (consciences) were saying to them, “Did not a warner come to you?” while they, weeping and contrite, replied, “If we had been wont to hearken or understand we should not have been among those who dwell in the flaming Fire.”
  • این سخن پایان ندارد آن فریق  ** بر گرفتند از پی آن دز طریق 
  • This discourse hath no end. The party (of travellers) took their way to seek that castle.
  • بر درخت گندم منهی زدند  ** از طویله‌ی مخلصان بیرون شدند  3700
  • They approached the tree of the forbidden fruit, they went forth from the file of the sincere.
  • چون شدند از منع و نهیش گرم‌تر  ** سوی آن قلعه بر آوردند سر 
  • Since they were made more ardent by their father's prohibition and veto, they raised their heads (rebelliously) towards that fortress.
  • بر ستیز قول شاه مجتبی  ** تا به قلعه‌ی صبرسوز هش‌ربا 
  • In spite of the orders of the elect King (they advanced) to the fortress which is the destroyer of self-restraint and the robber of rationality.
  • آمدند از رغم عقل پندتوز  ** در شب تاریک بر گشته ز روز 
  • Turning their backs on the (bright) day, they came in the dark night in defiance of counsel-bestowing Reason
  • اندر آن قلعه‌ی خوش ذات الصور  ** پنج در در بحر و پنجی سوی بر 
  • Into the beautiful fortress adorned with pictures, (which had) five gates to the sea and five to the land—
  • پنج از آن چون حس به سوی رنگ و بو  ** پنج از آن چون حس باطن رازجو  3705
  • Five of those (gates), like the (external) senses, facing towards colour and perfume (the material world); five of them, like the interior senses, seeking the (world of) mystery.
  • زان هزاران صورت و نقش و نگار  ** می‌شدند از سو به سو خوش بی‌قرار 
  • By those thousands of pictures and designs and decorations they (the princes) were made mightily restless (so that they wandered) to and fro (in amazement).
  • زین قدح‌های صور کم‌باش مست  ** تا نگردی بت‌تراش و بت‌پرست 
  • Do not be intoxicated with these cups, which are (phenomenal) forms, lest thou become a carver of idols and an idolater.
  • از قدح‌های صور بگذر مه‌ایست  ** باده در جامست لیک از جام نیست 
  • Abandon the cups, namely, the (phenomenal) forms: do not tarry! There is wine in the cup, but it is not (derived) from the cup.
  • سوی باده‌بخش بگشا پهن فم  ** چون رسد باده نیاید جام کم 
  • Open thy mouth wide to the Giver of the wine: when the wine comes, the cup will not be lacking.
  • آدما معنی دلبندم بجوی  ** ترک قشر و صورت گندم بگوی  3710
  • (God said), “O Adam, seek My heart-enthralling Reality: take leave of the husk and (outward) form of the (forbidden) wheat.”
  • چونک ریگی آرد شد بهر خلیل  ** دانک معزولست گندم ای نبیل 
  • Since sand was turned into flour for the Friend (Abraham), know that the wheat is deposed from its office, O noble one.
  • صورت از بی‌صورت آید در وجود  ** هم‌چنانک از آتشی زادست دود 
  • Form is brought into existence by the Formless, just as smoke is produced by a fire.
  • کمترین عیب مصور در خصال  ** چون پیاپی بینیش آید ملال 
  • The least blemish in the qualities of that which is endowed with form becomes annoying when you regard it continually;
  • حیرت محض آردت بی‌صورتی  ** زاده صد گون آلت از بی‌آلتی 
  • (But) Formlessness throws you into absolute bewilderment: from non-instrumentality a hundred kinds of instruments are born.
  • بی ز دستی دست‌ها بافد همی  ** جان جان سازد مصور آدمی  3715
  • Handlessness is weaving (fashioning) hands: the Soul of the soul makes a (fully) formed Man.