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4
3454-3478

  • خالق تزویر تزویر ترا ** کی خرد ای مفتری مفترا
  • How should the Creator of imposture buy (accept) thy imposture, O fabricator of fiction?

  • آل موسی شو که حیلت سود نیست ** حیله‌ات باد تهی پیمودنیست 3455
  • Become (like) the kinsfolk of Moses, for deceit is useless: thy deceit is (like) measuring the empty wind.

  • زهره دارد آب کز امر صمد ** گردد او با کافران آبی کند
  • Will the water dare to turn aside from the command of the Lord and bestow refreshment on the unbelievers?

  • یا تو پنداری که تو نان می‌خوری ** زهر مار و کاهش جان می‌خوری
  • Or dost thou suppose that thou art eating bread? Thou art eating snake-venom and (that which causes) wasting away of the spirit.

  • نان کجا اصلاح آن جانی کند ** کو دل از فرمان جانان بر کند
  • How should bread restore to health the spirit that averts its heart from the command of the Beloved Spirit?

  • یا تو پنداری که حرف مثنوی ** چون بخوانی رایگانش بشنوی
  • Or dost thou suppose that when thou readest the words of the Mathnawí thou hearest them gratis (without giving aught in return)?

  • یا کلام حکمت و سر نهان ** اندر آید زغبه در گوش و دهان 3460
  • Or that the discourse of wisdom and the hidden mystery comes easily into thy ear and mouth?

  • اندر آید لیک چون افسانه‌ها ** پوست بنماید نه مغز دانه‌ها
  • It comes in, but, like fables, it shows (only) the husk, not the kernel of the berries,

  • در سر و رو در کشیده چادری ** رو نهان کرده ز چشمت دلبری
  • (As) a sweetheart who has drawn a veil over her head and face and has hidden her face from thine eye.

  • شاه‌نامه یا کلیله پیش تو ** هم‌چنان باشد که قرآن از عتو
  • By reason of contumacy the Sháhnáma or Kalíla seems to thee just like the Qur’án.

  • فرق آنگه باشد از حق و مجاز ** که کند کحل عنایت چشم باز
  • The difference between truth and falsehood is (visible) at the moment when the collyrium of (Divine) favour opens the eye;

  • ورنه پشک و مشک پیش اخشمی ** هر دو یکسانست چون نبود شمی 3465
  • Otherwise, dung and musk are both the same to one whose nose is obstructed (by disease), since (in him) there is no sense of smell.

  • خویشتن مشغول کردن از ملال ** باشدش قصد از کلام ذوالجلال
  • His aim is to divert himself from ennui (by reading such books), and neglect the Word of the Almighty,

  • کاتش وسواس را و غصه را ** زان سخن بنشاند و سازد دوا
  • That by means of that (entertaining) discourse he may quench the fire of distress and anxiety and provide a cure (for his malady).

  • بهر این مقدار آتش شاندن ** آب پاک و بول یکسان شدن به فن
  • For the purpose of quenching this amount of fire, pure water and urine are alike in skill (are equally serviceable).

  • آتش وسواس را این بول و آب ** هر دو بنشانند هم‌چون وقت خواب
  • Both this urine and (this) water will quench the fire of distress, just as (it is quenched) during sleep.

  • لیک گر واقف شوی زین آب پاک ** که کلام ایزدست و روحناک 3470
  • But if thou become (really) acquainted with this pure water, which is the Word of God and spiritual,

  • نیست گردد وسوسه کلی ز جان ** دل بیابد ره به سوی گلستان
  • All distress will vanish from the soul, and the heart will find its way to the Rose-garden,

  • زانک در باغی و در جویی پرد ** هر که از سر صحف بویی برد
  • Because every one who catches a scent of the mystery of the (Divine) scriptures flies into an orchard with a running brook.

  • یا تو پنداری که روی اولیا ** آنچنان که هست می‌بینیم ما
  • Or dost thou suppose that we see the face of the Saints as it is (in reality)?

  • در تعجب مانده پیغامبر از آن ** چون نمی‌بینند رویم مومنان
  • Hence the Prophet remained in astonishment, saying, “How are the true believers not seeing my face?

  • چون نمی‌بینند نور روم خلق ** که سبق بردست بر خورشید شرق 3475
  • How are the people not seeing the light of my face, which has borne away the prize from the orient sun?

  • ور همی‌بینند این حیرت چراست ** تا که وحی آمد که آن رو در خفاست
  • And if they are seeing (it), wherefore is this perplexity?”— until a revelation came (to him from God), saying, “That face is in concealment.

  • سوی تو ماهست و سوی خلق ابر ** تا نبیند رایگان روی تو گبر
  • In relation to thee it is the moon, and in relation to the people it is the cloud, in order that the infidel may not see thy face for nothing.

  • سوی تو دانه‌ست و سوی خلق دام ** تا ننوشد زین شراب خاص عام
  • In relation to thee it is the bait, and in relation to the people it is the trap, in order that the vulgar may not drink of this chosen wine.”