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6
3-27

  • پیش‌کش می‌آرمت ای معنوی  ** قسم سادس در تمام مثنوی 
  • (Now), O spiritual one, I bring to thee as an offering the Sixth Part to complete the Mathnawí.

  • شش جهت را نور ده زین شش صحف  ** کی یطوف حوله من لم یطف 
  • From these Six Books give light to the Six Directions, in order that any one who has not performed the circumambulation may (now) perform it (round the Mathnawí).

  • عشق را با پنج و با شش کار نیست  ** مقصد او جز که جذب یار نیست  5
  • Love hath naught to do with the five (senses) and the six (directions): its goal is only (to experience) the attraction exerted by the Beloved.

  • بوک فیما بعد دستوری رسد  ** رازهای گفتنی گفته شود 
  • Afterwards, maybe, permission will come (from God): the secrets that ought to be told will be told,

  • یا بیانی که بود نزدیکتر  ** زین کنایات دقیق مستتر 
  • With an eloquence that is nearer (to the understanding) than these subtle recondite allusions.

  • راز جز با رازدان انباز نیست  ** راز اندر گوش منکر راز نیست 
  • The secret is partner with none but the knower of the secret; in the sceptic's ear the secret is no secret (at all).

  • لیک دعوت واردست از کردگار  ** با قبول و ناقبول او را چه کار 
  • But (the command) to call (the people to God) comes down from the Maker: what has he (the prophet or saint) to do with (their) acceptance or non-acceptance?

  • نوح نهصد سال دعوت می‌نمود  ** دم به دم انکار قومش می‌فزود  10
  • Noah continued to call (the people to God) for nine hundred years: the unbelief of his folk was increasing from moment to moment.

  • هیچ از گفتن عنان واپس کشید  ** هیچ اندر غار خاموشی خزید 
  • Did he ever pull back the rein of speech? Did he ever creep into the cave of silence?

  • گفت از بانگ و علالای سگان  ** هیچ واگردد ز راهی کاروان 
  • He said (to himself), “Does a caravan ever turn back from a journey on account of the noise and clamour of dogs?

  • یا شب مهتاب از غوغای سگ  ** سست گردد بدر را در سیر تگ 
  • Or on a night of moonlight is the running of the full-moon in its course retarded by the dog's outcry?

  • مه فشاند نور و سگ عو عو کند  ** هر کسی بر خلقت خود می‌تند 
  • The moon sheds light and the dog barks: every one proceeds according to his nature.

  • هر کسی را خدمتی داده قضا  ** در خور آن گوهرش در ابتلا  15
  • (The Divine) Destiny hath allotted to every one a certain service, suitable to his essential nature, (to be performed) in (the way of) probation.

  • چونک نگذارد سگ آن نعره‌ی سقم  ** من مهم سیران خود را چون هلم 
  • Since the dog will not leave off his pestilent howling, I (who) am the moon, how should I abandon my course?”

  • چونک سرکه سرکگی افزون کند  ** پس شکر را واجب افزونی بود 
  • Inasmuch as the vinegar increases acidity, therefore it is necessary to increase the sugar.

  • قهر سرکه لطف هم‌چون انگبین  ** کین دو باشد رکن هر اسکنجبین 
  • Wrath is (like) vinegar, mercy like honey; and these twain are the basis of every oxymel.

  • انگبین گر پای کم آرد ز خل  ** آیند آن اسکنجبین اندر خلل 
  • If the honey fail to withstand (be overpowered by) the vinegar, the oxymel will be spoilt.

  • قوم بر وی سرکه‌ها می‌ریختند  ** نوح را دریا فزون می‌ریخت قند  20
  • The people were pouring vinegar on him (Noah), and the Ocean (of Divine Bounty) was pouring more sugar for Noah.

  • قند او را بد مدد از بحر جود  ** پس ز سرکه‌ی اهل عالم می‌فزود 
  • His sugar was replenished from the Sea of Bounty, therefore it was exceeding the vinegar of (all) the inhabitants of the world.

  • واحد کالالف کی بود آن ولی  ** بلک صد قرنست آن عبدالعلی 
  • Who is a single one like a thousand? That Saint. Nay, that Servant of the High (God) is (equivalent to) a hundred generations.

  • خم که از دریا درو راهی شود  ** پیش او جیحونها زانو زند 
  • The great rivers kneel (in homage) before the jar into which there comes a channel from the sea,

  • خاصه این دریا که دریاها همه  ** چون شنیدند این مثال و دمدمه 
  • Especially this Sea (of Reality); for all the (other) seas, when they heard this (imperial) mandate and (mighty) tumult—

  • شد دهانشان تلخ ازین شرم و خجل  ** که قرین شد نام اعظم با اقل  25
  • Their mouths became bitter with shame and confusion because the Greatest Name had been joined with the least.

  • در قران این جهان با آن جهان  ** این جهان از شرم می‌گردد جهان 
  • At the conjunction of this world with yonder world this world is recoiling in shame.

  • این عبارت تنگ و قاصر رتبتست  ** ورنه خس را با اخص چه نسبتست 
  • This (manner of) expression is narrow (inadequate) and deficient, for what resemblance exists between the vile and the most elect?