پس ز نقش لفظهای مثنوی ** صورتی ضالست و هادی معنوی 655
Therefore the man of appearance is misled by the form of the expressions used in the Mathnawí, while they guide the man of reality (to the Truth).
در نبی فرمود کین قرآن ز دل ** هادی بعضی و بعضی را مضل
He (God) hath said in the Qur’án, “This Qur’án with all its heart leads some aright and others astray.”
الله الله چونک عارف گفت می ** پیش عارف کی بود معدوم شی
God, God! When the gnostic speaks of “wine,” how in the gnostic's eyes should the (materially) non-existent be a (material) thing?
فهم تو چون باده‌ی شیطان بود ** کی ترا وهم می رحمان بود
Since your understanding is (only of) the Devil's wine, how should you have any conception of the wine of the Merciful (God)?
این دو انبازند مطرب با شراب ** این بدان و آن بدین آرد شتاب
These twain—the minstrel and the wine—are partners: this one quickly leads to that, and that one to this.
پر خماران از دم مطرب چرند ** مطربانشان سوی میخانه برند 660
They that are full of crop-sickness feed on the song of the minstrel: the minstrels bring them to the tavern.
آن سر میدان و این پایان اوست ** دل شده چون گوی در چوگان اوست
That one (the minstrel) is the beginning of the (lover's) course, and this (tavern) is the end thereof: the witless (lover) is like a ball in (the sway of) his polo-bat.
در سر آنچ هست گوش آنجا رود ** در سر ار صفراست آن سودا شود
The ear goes (inclines) to that which is in the head: if there is yellow bile in the head, it becomes black bile.
بعد از آن این دو به بیهوشی روند ** والد و مولود آنجا یک شوند
Afterwards, these twain (the minstrel and the lover) pass into unconsciousness: there the begetter and the begotten become one.
چونک کردند آشتی شادی و درد ** مطربان را ترک ما بیدار کرد
When joy and sorrow made peace (with each other), our Turk awakened the minstrels.