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6
184-208

  • مثنوی را مسرح مشروح ده  ** صورت امثال او را روح ده 
  • Give the Mathnawí a free and open course, endow the outward form of its parables with the spirit (of life),

  • تا حروفش جمله عقل و جان شوند  ** سوی خلدستان جان پران شوند  185
  • That all its words may become reason and soul and may fly towards the soul's everlasting abode.

  • هم به سعی تو ز ارواح آمدند  ** سوی دام حرف و مستحقن شدند 
  • (’Twas) through thy efforts (that) they came from the (world of) spirits into the trap of words and were confined (there).

  • باد عمرت در جهان هم‌چون خضر  ** جان‌فزا و دستگیر و مستمر 
  • May thy life in the world be like (that of) Khadir, soul-increasing and help giving and perpetual!

  • چون خضر و الیاس مانی در جهان  ** تا زمین گردد ز لطفت آسمان 
  • Like Khadir and Ilyás, mayst thou remain in the world (for ever), that by thy grace earth may become heaven!

  • گفتمی از لطف تو جزوی ز صد  ** گر نبودی طمطراق چشم بد 
  • I would declare a hundredth part of thy grace, were it not for the vainglory of the evil eye;

  • لیک از چشم بد زهراب دم  ** زخمهای روح‌فرسا خورده‌ام  190
  • But from the evil venomous eye I have suffered spirit-crushing strokes.

  • جز به رمز ذکر حال دیگران  ** شرح حالت می‌نیارم در بیان 
  • (Therefore) I will not give an eloquent description of thy state except allusively, by telling of the state of others.

  • این بهانه هم ز دستان دلیست  ** که ازو پاهای دل اندر گلیست 
  • (Really, however) this pretext too is one of the lures of the heart whereby the feet of the heart are (caught) in a mire.

  • صد دل و جان عاشق صانع شده  ** چشم بد یا گوش بد مانع شده 
  • Hundreds of hearts and souls are in love with the Maker, (but) the evil eye or the evil ear has hindered (them from seeking union with Him).

  • خود یکی بوطالب آن عم رسول  ** می‌نمودش شنعه‌ی عربان مهول 
  • One (of them), indeed, (is) Bú Tálib, the Prophet's uncle: to him the revilement of the Arabs seemed terrible,

  • که چه گویندم عرب کز طفل خود  ** او بگردانید دیدن معتمد  195
  • For (he thought), “What will the Arabs say of me? (They will say), ‘At the bidding of his nephew he has changed the (traditional) custom on which we rely.’”

  • گفتش ای عم یک شهادت تو بگو  ** تا کنم با حق خصومت بهر تو 
  • He (the Prophet) said to him, “O uncle, pronounce once the profession of faith, that I may plead with God for thee.”

  • گفت لیکن فاش گردد ازسماع  ** کل سر جاوز الاثنین شاع 
  • He (Bú Tálib) said, “But it will be spread abroad by hearsay: every secret that passes beyond the two (who share it) becomes common talk.

  • من بمانم در زبان این عرب  ** پش ایشان خوار گردم زین سبب 
  • I shall remain (a laughing-stock) on the tongues of these Arabs: because of this I shall become despicable in their sight.”

  • لیک گر بودیش لطف ما سبق  ** کی بدی این بددلی با جذب حق 
  • But if the predestined grace had been (granted) to him, how should this faintheartedness have existed (simultaneously) with God's pull (towards Himself)?

  • الغیاث ای تو غیاث المستغیث  ** زین دو شاخه‌ی اختیارات خبیث  200
  • O Thou who art the Help of those who seek help, help (me to escape) from this pillory of wicked acts of free-will.

  • من ز دستان و ز مکر دل چنان  ** مات گشتم که بماندم از فغان 
  • By the heart's deceit and guile I have been so discomfited that I am left unable (even) to lament.

  • من که باشم چرخ با صد کار و بار  ** زین کمین فریاد کرد از اختیار 
  • Who am I? Heaven, with its hundred (mighty) businesses, cried out for help against this ambush of free-will,

  • که ای خداوند کریم و بردبار  ** ده امانم زین دو شاخه‌ی اختیار 
  • Saying, “Deliver me from this pillory of free-will, O gracious and long-suffering Lord!

  • جذب یک راهه‌ی صراط المستقیم  ** به ز دو راه تردد ای کریم 
  • The one-way pull on the straight Path is better than the two ways of perplexity, O gracious One.

  • زین دو ره گرچه همه مقصد توی  ** لیک خود جان کندن آمد این دوی  205
  • Although Thou art the entire (only) goal of these two ways, yet indeed this duality is agonising to the spirit.

  • زین دو ره گرچه به جز تو عزم نیست  ** لیک هرگز رزم هم‌چون بزم نیست 
  • Although the destination of these two ways is unto Thee alone, yet the battle is never like the banquet.”

  • در نبی بشنو بیانش از خدا  ** آیت اشفقن ان یحملنها 
  • Hearken to the explanation thereof given by God in the Qur’án, (namely) the Verse they shrank from bearing it.

  • این تردد هست در دل چون وغا  ** کین بود به یا که آن حال مرا 
  • This perplexity in the heart is like war: (when a man is perplexed he says, “I wonder) whether this is better for my case or that.”