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3
2104-2128

  • If you expel the water from the sea without (admitting) compensation, you will make the sea a desert.
  • گر ز دریا آب را بیرون کنی ** بی عوض آن بحر را هامون کنی

  • ’Tis late; otherwise, I would declare the (true) state of the case (as to) the entrance of compensations and substitutes, 2105
  • بیگهست ار نه بگویم حال را ** مدخل اعواض را و ابدال را

  • (And tell) whence come to the sea those compensations and substitutes after (such) expenditures.
  • کان عوضها و آن بدلها بحر را ** از کجا آید ز بعد خرجها

  • Hundreds of thousands of animals drink of it; from outside also the clouds take it (its water) away;
  • صد هزاران جانور زو می‌خورند ** ابرها هم از برونش می‌برند

  • (But) again the sea draws (into itself) those compensations— whence (they come) is known to the righteous.
  • باز دریا آن عوضها می‌کشد ** از کجا دانند اصحاب رشد

  • We began the stories in haste; in this Book (the Mathnawí) they are left without (being brought to) the (final) issue.
  • قصه‌ها آغاز کردیم از شتاب ** ماند بی مخلص درون این کتاب

  • O Light of God, noble Husámu’ddín, a king whose like the sky and the elements have never brought to birth, 2110
  • ای ضیاء الحق حسام الدین راد ** که فلک و ارکان چو تو شاهی نزاد

  • Seldom hast thou come into (the world of) soul and heart, O thou at whose advent heart and soul are abashed.
  • تو بنادر آمدی در جان و دل ** ای دل و جان از قدوم تو خجل

  • How oft have I praised the people of the past! Of necessity, thou wert (the object of) my quest in (praising) them.
  • چند کردم مدح قوم ما مضی ** قصد من زانها تو بودی ز اقتضا

  • Verily the invocation knows its own house: attach the praise to the name of whomsoever you will.
  • خانه‌ی خود را شناسد خود دعا ** تو بنام هر که خواهی کن ثنا

  • God hath set down these tales and parables for the purpose of concealing (the true nature of) the praise from the unworthy.
  • بهر کتمان مدیح از نا محل ** حق نهادست این حکایات و مثل

  • Even if that praise is abashed before thee, yet God accepts the (utmost) exertion of one that has little (to give). 2115
  • گر چه آن مدح از تو هم آمد خجل ** لیک بپذیرد خدا جهد المقل

  • God accepts a crust (of bread) and absolves (the giver), for from the eyes of a blind man two drops (of light) are enough.
  • حق پذیرد کسره‌ای دارد معاف ** کز دو دیده‌ی کور دو قطره کفاف

  • Birds and fishes know the (real meaning of) the ambiguous style in which I have praised compendiously this person of goodly name,
  • مرغ و ماهی داند آن ابهام را ** که ستودم مجمل این خوش‌نام را

  • To the end that the sighs of the envious may not blow upon him, and that he (the envier) may not bite the (false) idea of him (Husámu’ddín) with the teeth (of malice).
  • تا برو آه حسودان کم وزد ** تا خیالش را به دندان کم گزد

  • Where should the envious man find even the idea of him? When did a parrot rest in the abode of a mouse?
  • خود خیالش را کجا یابد حسود ** در وثاق موش طوطی کی غنود

  • That idea of him (Husámu’ddín) arises (in the mind of the envious man) from cunning practice (on his part): it is the hair of his eyebrow, not the new moon. 2120
  • آن خیال او بود از احتیال ** موی ابروی ویست آن نه هلال

  • I sing thy praise outside of the five (senses) and the seven (heavens). Now write “Daqúqí went forward.”
  • مدح تو گویم برون از پنج و هفت ** بر نویس اکنون دقوقی پیش رفت

  • How Daqúqí went forward to lead that company (in prayer).
  • پیش رفتن دقوقی به امامت آن قوم

  • In the salutations and benedictions addressed to the righteous (saints) praise of all the prophets is blended.
  • در تحیات و سلام الصالحین ** مدح جمله‌ی انبیا آمد عجین

  • The praises are all commingled (and united): the jugs are poured into one basin.
  • مدحها شد جملگی آمیخته ** کوزه‌ها در یک لگن در ریخته

  • Inasmuch as the object of praise Himself is not more than One, from this point of view (all) religions are but one religion.
  • زانک خود ممدوح جز یک بیش نیست ** کیشها زین روی جز یک کیش نیست

  • Know that every praise goes (belongs) to the Light of God and is (only) lent to (created) forms and persons. 2125
  • دان که هر مدحی بنور حق رود ** بر صور و اشخاص عاریت بود

  • How should folk praise (any one) except Him who (alone) has the right (to be praised)?—but they go astray on (the ground of) a vain fancy.
  • مدحها جز مستحق را کی کنند ** لیک بر پنداشت گم‌ره می‌شوند

  • The Light of God in relation to phenomena is as a light shining upon a wall—the wall is a link (focus) for these splendours:
  • همچو نوری تافته بر حایطی ** حایط آن انوار را چون رابطی

  • Necessarily, when the reflexion moved towards its source, he who had gone astray lost the moon and ceased from praise;
  • لاجرم چون سایه سوی اصل راند ** ضال مه گم کرد و ز استایش بماند