تا که خود را در دهم در جوش من ** تا رهی یابم در آن آغوش من4200
So that I may yield myself (submit) to the boiling, to the end that I may find a way to that embrace (of the Beloved);
زانک انسان در غنا طاغی شود ** همچو پیل خواب‌بین یاغی شود
Because Man, in (the state of) independence, grows insolent and becomes hostile, like the dreaming elephant.
پیل چون در خواب بیند هند را ** پیلبان را نشنود آرد دغا
When the elephant dreams of Hindustán, he does not hearken to the driver and displays viciousness.”
عذر گفتن کدبانو با نخود و حکمت در جوش داشتن کدبانو نخود را
(Showing) how the housewife made apologies to the chickpea, and (explaining) the wise purpose in her keeping the chickpea on the boil.
آن ستی گوید ورا که پیش ازین ** من چو تو بودم ز اجزای زمین
The dame says to it, “Formerly I, like thee, was a part of the earth.
چون بنوشیدم جهاد آذری ** پس پذیرا گشتم و اندر خوری
After I had drunk a (cup of) fiery self-mortification, then I became an acceptable and worthy one.
مدتی جوشیده‌ام اندر زمن ** مدتی دیگر درون دیگ تن4205
For a long while, I boiled in (the world of) Time; for another long while, in the pot of the body.
زین دو جوشش قوت حسها شدم ** روح گشتم پس ترا استا شدم
By reason of these two boilings I became (a source of) strength to the senses: I became (animal) spirit: then I became thy teacher.
در جمادی گفتمی زان می‌دوی ** تا شوی علم و صفات معنوی
(Whilst I was) in the inanimate state I used to say (to myself), ‘Thou art running (to and fro in agitation) to the end that thou mayst become (endued with) knowledge and spiritual qualities.’
چون شدم من روح پس بار دگر ** جوش دیگر کن ز حیوانی گذر
Since I have become (animal) spirit, now (let me) boil once more and pass beyond animality.”
از خدا می‌خواه تا زین نکته‌ها ** در نلغزی و رسی در منتها
Beseech God continually that you may not stumble over these deep sayings and that you may arrive at the (journey's) end,
زانک از قرآن بسی گمره شدند ** زان رسن قومی درون چه شدند4210
For many have been led astray by the Qur’án: by (clinging to) that rope a multitude have fallen into the well.
مر رسن را نیست جرمی ای عنود ** چون ترا سودای سربالا نبود
There is no fault in the rope, O perverse man, inasmuch as you had no desire for (reaching) the top.
باقی قصه‌ی مهمان آن مسجد مهمان کش و ثبات و صدق او
The remainder of the story of the guest of that guest-killing mosque, and his firmness and sincerity.
آن غریب شهر سربالا طلب ** گفت می‌خسپم درین مسجد بشب
That high-aspiring stranger to the town said, “I will sleep in this mosque at night.
مسجدا گر کربلای من شوی ** کعبه‌ی حاجت‌روای من شوی
O mosque, if thou become my Karbalá, thou wilt be the Ka'ba that fulfils my need.
هین مرا بگذار ای بگزیده دار ** تا رسن‌بازی کنم منصوروار
Hark, give me leave, O chosen house, that I may perform a rope-dance, like Mansúr (Halláj)!
If in counselling (me) ye have become (as) Gabriel, (yet) Khalíl (Abraham) will not crave succour in the fire.
جبرئیلا رو که من افروخته ** بهترم چون عود و عنبر سوخته
Begone, O (thou who art like) Gabriel, for, having been kindled (with the flame of love), I, like aloes-wood and ambergris, am better (when) burnt.
جبرئیلا گر چه یاری می‌کنی ** چون برادر پاس داری می‌کنی
O Gabriel, although thou art helping and guarding (me) like a brother,
ای برادر من بر آذر چابکم ** من نه آن جانم که گردم بیش و کم
(Yet), O brother, I am eager for the fire: I am not that (animal) spirit, that I should become more and (then) less.”
جان حیوانی فزاید از علف ** آتشی بود و چو هیزم شد تلف
The animal spirit is increased by fodder: it (the animal spirit) was a fire and was consumed like firewood.
گر نگشتی هیزم او مثمر بدی ** تا ابد معمور و هم عامر بدی4220
Had it not become firewood, it would have been fruitful: it would have prospered unto everlasting and would have caused prosperity.
باد سوزانت این آتش بدان ** پرتو آتش بود نه عین آن
Know that this fire is a burning wind: it is a ray of fire, not the essence thereof.
عین آتش در اثیر آمد یقین ** پرتو و سایه‌ی ویست اندر زمین
Assuredly the essence of fire is in the aether: on the earth there is (only) its ray and shadow (reflexion).
لاجرم پرتو نپاید ز اضطراب ** سوی معدن باز می‌گردد شتاب
Of necessity, the ray, on account of quivering, does not endure: it is speedily returning to its source.
قامت تو بر قرار آمد بساز ** سایه‌ات کوته دمی یکدم دراز
Your stature is normally invariable, (but) your shadow is now short, now long.
زانک در پرتو نیابد کس ثبات ** عکسها وا گشت سوی امهات4225
Inasmuch as no one finds permanence in the ray, (all) the reflexions return to (their) origins.
هین دهان بر بند فتنه لب گشاد ** خشک آر الله اعلم بالرشاد
Hark, close thy mouth: Mischief has opened its lips. Dry up! God best knoweth the right way.
ذکرخیال بد اندیشیدن قاصر فهمان
Account of the conception of evil fancies by those deficient in understanding.
پیش از آنک این قصه تا مخلص رسد ** دود و گندی آمد از اهل حسد
Ere this tale reaches the conclusion, there comes from the envious a vapour of stench.
من نمی‌رنجم ازین لیک این لگد ** خاطر ساده‌دلی را پی کند
I am not pained by it, but this kick may break the nerve of a simple-hearted man's mind.
خوش بیان کرد آن حکیم غزنوی ** بهر محجوبان مثال معنوی
Well did the Sage of Ghazna set forth the (following) spiritual parable for the sake of those who are veiled (from perception of the truth),
که ز قرآن گر نبیند غیر قال ** این عجب نبود ز اصحاب ضلال4230
(Saying) that if one see in the Qur’án naught but words, this is not surprising on the part of them that have lost the (right) way,
کز شعاع آفتاب پر ز نور ** غیر گرمی می‌نیابد چشم کور
Since the eye of the blind is sensible of naught but heat from the beams of the luminous sun.
خربطی ناگاه از خرخانه‌ای ** سر برون آورد چون طعانه‌ای
Suddenly a great booby popped his head out of an ass-stable, like a railing woman,
کین سخن پستست یعنی مثنوی ** قصه پیغامبرست و پی‌روی
(Saying) that this discourse, namely, the Mathnawí, is low; (that) it is the story of the Prophet and (consists of) imitation;
نیست ذکر بحث و اسرار بلند ** که دوانند اولیا آن سو سمند
(That) there is no mention of (theosophical) investigation and the sublime mysteries towards which the saints make their steeds gallop;
از مقامات تبتل تا فنا ** پایه پایه تا ملاقات خدا4235
(That) from the stations of asceticism to the passing away (from self-existence), step by step up to union with God,
شرح و حد هر مقام و منزلی ** که بپر زو بر پرد صاحب‌دلی
(It contains not) the explanation and definition of every station and stage, so that by means of the wings thereof a man of heart (a mystic) should soar.
چون کتاب الله بیامد هم بر آن ** این چنین طعنه زدند آن کافران
When the Book of God (the Qur’án) came (down), the unbelievers railed likewise at it too,
که اساطیرست و افسانه‌ی نژند ** نیست تعمیقی و تحقیقی بلند
Saying, “It is (mere) legends and paltry tales; there is no profound inquiry and lofty speculation;
کودکان خرد فهمش می‌کنند ** نیست جز امر پسند و ناپسند
The little children understand it; ’tis naught but things approved and disapproved—
ذکر یوسف ذکر زلف پر خمش ** ذکر یعقوب و زلیخا و غمش4240
The account of Joseph, the account of his curly locks, the account of Jacob and Zalíkhá and her passion.
ظاهرست و هرکسی پی می‌برد ** کو بیان که گم شود در وی خرد
It is plain, and every one finds the way (to its meaning): where is the exposition in which the intellect becomes lost?”
گفت اگر آسان نماید این به تو ** این چنین آسان یکی سوره بگو
He (God) said, “If this seems easy to thee, say (compose) one Súra (in the style that is) so ‘easy’ as this (Qur’án).
جنتان و انستان و اهل کار ** گو یکی آیت ازین آسان بیار
Let the Jinn and mankind and the skilled among you produce a single verse of this ‘easy’ (style).”
تفسیر این خبر مصطفی علیه السلام کی للقران ظهر و بطن و لبطنه بطن الی سبعة ابطن
Commentary on the Tradition of Mustafá (Mohammed), on whom be peace, that the Qur’án hath an exterior (sense) and an interior (sense), and that its interior (sense) hath an interior (sense), (and so on) to seven interior (senses).
حرف قرآن را بدان که ظاهریست ** زیر ظاهر باطنی بس قاهریست
Know that the words of the Qur’án have an exterior (sense), and under the exterior (sense) an interior (sense), exceedingly overpowering;
زیر آن باطن یکی بطن سوم ** که درو گردد خردها جمله گم4245
And beneath that inward (sense) a third interior (sense), wherein all intellects become lost.
بطن چارم از نبی خود کس ندید ** جز خدای بی‌نظیر بی‌ندید
The fourth interior (sense) of the Qur’án none hath perceived at all, except God the peerless and incomparable.
تو ز قرآن ای پسر ظاهر مبین ** دیو آدم را نبیند جز که طین
In the Qur’án do not thou, O son, regard (only) the exterior: the Devil regards Adam as naught but clay.
ظاهر قرآن چو شخص آدمیست ** که نقوشش ظاهر و جانش خفیست
The exterior (sense) of the Qur’án is like a man's person, for his features are visible, while his spirit is hidden.
مرد را صد سال عم و خال او ** یک سر مویی نبیند حال او
A man's paternal and maternal uncles (may see him) for a hundred years, and of his (inward) state not see (so much as) the tip of a hair.
بیان آنک رفتن انبیا و اولیا به کوهها و غارها جهت پنهان کردن خویش نیست و جهت خوف تشویش خلق نیست بلک جهت ارشاد خلق است و تحریض بر انقطاع از دنیا به قدر ممکن
It is explained that the going of the prophets and the saints, on whom be peace, to mountains and caves, is not for the purpose of hiding themselves and on account of their fear of being disturbed by the people, but for the purpose of guiding the people in the right way and inciting them to abandon this world as much as is possible.