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6
61-110

  • این مخالف از چه‌ایم ای خواجه ما  ** واز چه زاید وحدت این اعداد را 
  • Wherefore, sire, are we thus in opposition, and wherefore does unity give birth to these numbers?

  • زانک ما فرعیم و چار اضداد اصل  ** خوی خود در فرع کرد ایجاد اصل 
  • Because we are the branch and the four elements are the stock: in the branch the stock has brought its own nature into existence.

  • گوهر جان چون ورای فصلهاست  ** خوی او این نیست خوی کبریاست 
  • (But) since the substance, (which is) the spirit, is beyond ramifications, its nature is not this (plurality); it is the nature of (the Divine) Majesty.

  • جنگها بین کان اصول صلحهاست  ** چون نبی که جنگ او بهر خداست 
  • Perceive that wars which are the origins of peaces are like (the war of) the Prophet whose war is for God's sake.

  • غالبست و چیر در هر دو جهان  ** شرح این غالب نگنجد در دهان  65
  • He is victorious and mighty in both worlds: the description of this victor is not contained in the mouth.

  • آب جیحون را اگر نتوان کشید  ** هم ز قدر تشنگی نتوان برید 
  • Still, if it is impossible to drain (drink) the Oxus, one cannot deny one's self as much (water) as will slake thirst.

  • گر شدی عطشان بحر معنوی  ** فرجه‌ای کن در جزیره‌ی مثنوی 
  • If you are thirsting for the spiritual Ocean, make a breach in the island of the Mathnawí.

  • فرجه کن چندانک اندر هر نفس  ** مثنوی را معنوی بینی و بس 
  • Make such a great breach that at every moment you will see the Mathnawi to be only spiritual.

  • باد که را ز آب جو چون وا کند  ** آب یک‌رنگی خود پیدا کند 
  • When the wind sweeps away the straw from the (surface of) the river-water, the water displays its unicolouredness.

  • شاخهای تازه‌ی مرجان ببین  ** میوه‌های رسته ز آب جان ببین  70
  • Behold the fresh branches of coral, behold the fruits grown from the water of the spirit!

  • چون ز حرف و صوت و دم یکتا شود  ** آن همه بگذارد و دریا شود 
  • When it (the Mathnawí) is made single (and denuded) of words and sounds and breaths, it leaves all that (behind) and becomes the (spiritual) Ocean.

  • حرف‌گو و حرف‌نوش و حرفها  ** هر سه جان گردند اندر انتها 
  • The speaker of the word and the hearer of the word and the words (themselves)—all three become spirit in the end.

  • نان‌دهنده و نان‌ستان و نان‌پاک  ** ساده گردند از صور گردند خاک 
  • The bread-giver and the bread-receiver and the wholesome bread become single (denuded) of their forms and are turned into earth,

  • لیک معنیشان بود در سه مقام  ** در مراتب هم ممیز هم مدام 
  • But their reality, in the three (above-mentioned) categories, is both differentiated in (these) grades and permanent.

  • خاک شد صورت ولی معنی نشد  ** هر که گوید شد تو گویش نه نشد  75
  • In appearance they have become earth, in reality they have not; if any one say that they have, say to him, “No, they have not.”

  • در جهان روح هر سه منتظر  ** گه ز صورت هارب و گه مستقر 
  • In the spiritual world all three are waiting (for the Divine command), sometimes fleeing from form and sometimes taking abode (in it).

  • امر آید در صور رو در رود  ** باز هم از امرش مجرد می‌شود 
  • (When) the (Divine) command comes—“Enter into forms”— they enter (into them); likewise at His command they become divested (of form).

  • پس له الخلق و له الامرش بدان  ** خلق صورت امر جان راکب بر آن 
  • Know, therefore, that (in the text) to Him belongs the creation and to Him the command “the creation” is the form and “the command” is the spirit riding upon it.

  • راکب و مرکوب در فرمان شاه  ** جسم بر درگاه وجان در بارگاه 
  • (Both) the rider and the ridden are under the authority of the King: the body is at the portal and the spirit in the audience-chamber.

  • چونک خواهد که آب آید در سبو  ** شاه گوید جیش جان را که ارکبوا  80
  • When the King desires the water to come into the pitcher, He says to the spirit-army, “Ride!”

  • باز جانها را چو خواند در علو  ** بانگ آید از نقیبان که انزلوا 
  • Again, when He calls the spirit aloft, there comes from the overseers the cry, “Dismount!”

  • بعد ازین باریک خواهد شد سخن  ** کم کن آتش هیزمش افزون مکن 
  • The discourse, (if continued) after this (point), will become subtle: diminish the fire, do not put more faggots on it,

  • تا نجوشد دیگهای خرد زود  ** دیگ ادراکات خردست و فرود 
  • Lest the small pots boil (too) quickly: the pot of the perceptions is small and low.

  • پاک سبحانی که سیبستان کند  ** در غمام حرفشان پنهان کنند 
  • The Holy Transcendent One who makes the apple-orchard conceals them (the apples) in a mist of words.

  • زین غمام بانگ و حرف و گفت و گوی  ** پرده‌ای کز سیب ناید غیر بوی  85
  • From this mist of sound and words and talk (arises such) a screen that naught of the apple comes (into perception) save the scent.

  • باری افزون کش تو این بو را به هوش  ** تا سوی اصلت برد بگرفته گوش 
  • At least draw (inhale) this scent in greater quantity with (the nostrils of) your intelligence, that taking you by the ear it may lead you towards your origin.

  • بو نگه‌دار و بپرهیز از زکام  ** تن بپوش از باد و بود سرد عام 
  • Preserve the scent and beware of the rheum: protect your body from the cold wind (breath) and being of the vulgar,

  • تا نینداید مشامت را ز اثر  ** ای هواشان از زمستان سردتر 
  • Lest by the effect (thereof) it stop up your nose: oh, their air is colder than winter.

  • چون جمادند و فسرده و تن‌شگرف  ** می‌جهد انفاسشان از تل برف 
  • They are like lifeless matter and frozen and stout of body: their breaths issue from a snow-hill.

  • چون زمین زین برف در پوشد کفن  ** تیغ خورشید حسام‌الدین بزن  90
  • When the earth (of your being) is covered with a shroud of this snow, brandish the sunbeam-sword of Husámu’ddín.

  • هین بر آر از شرق سیف‌الله را  ** گرم کن زان شرق این درگاه را 
  • Hark, lift up the sword of Allah from the east: with (the radiance of) that east make this portal hot.

  • برف را خنجر زند آن آفتاب  ** سیلها ریزد ز کهها بر تراب 
  • That Sun smites the snow with a dagger: it causes the torrents to pour from the mountains upon the (frozen) earth,

  • زانک لا شرقیست و لا غربیست او  ** با منجم روز و شب حربیست او 
  • For it is neither of the east nor of the west: by day and by night it is at war with the astronomer,

  • که چرا جز من نجوم بی‌هدی  ** قبله کردی از لیمی و عمی 
  • Saying, “Why in thy baseness and blindness hast thou made a qibla other than me of stars that give no true guidance?

  • تا خوشت ناید مقال آن امین  ** در نبی که لا احب الا فلین  95
  • Displeasing to thee are the words of that trusty one in the Qur’án—‘I love not them that set.’

  • از قزح در پیش مه بستی کمر  ** زان همی رنجی ز وانشق القمر 
  • (Prompted) by Quzah, thou hast girt thyself (for service) before the moon: hence thou art vexed by (the sign announced in the Verse) and the moon shall be split asunder.

  • منکری این را که شمس کورت  ** شمس پیش تست اعلی‌مرتبت 
  • Thou disbelievest that the sun shall be folded up: in thy opinion the sun is of the highest degree.

  • از ستاره دیده تصریف هوا  ** ناخوشت آید اذا النجم هوی 
  • Thou deemest change of weather to be caused by the stars: thou art displeased with (the text) when the star shall fall.

  • خود مثرتر نباشد مه ز نان  ** ای بسا نان که ببرد عرق جان 
  • Verily, the moon produces no greater effect than bread: O many a loaf of bread that severs the vein of life!

  • خود مثرتر نباشد زهره زآب  ** ای بسا آبا که کرد او تن خراب  100
  • Verily, (the planet) Venus produces no greater effect than water: O many a water that has destroyed the body!

  • مهر آن در جان تست و پند دوست  ** می‌زند بر گوش تو بیرون پوست 
  • Love of those (stars) is (implanted) in thy soul, and the advice of thy friend strikes (only) on the outer skin of thy ear.

  • پند ما در تو نگیرد ای فلان  ** پند تو در ما نگیرد هم بدان 
  • (If) our advice takes no hold of thee, O great man, know that neither does thy advice take any hold of us.

  • جز مگر مفتاح خاص آید ز دوست  ** که مقالید السموات آن اوست 
  • (Thy ears are closed) unless, perchance, the special (sovereign) key (to open them) come from the Friend to whom belong the keys of the heavens.”

  • این سخن هم‌چون ستاره‌ست و قمر  ** لیک بی‌فرمان حق ندهد اثر 
  • This discourse is like the stars and the moon (in splendour), but without the command of God it makes no impression.

  • این ستاره‌ی بی‌جهت تاثیر او  ** می‌زند بر گوشهای وحی‌جو  105
  • The impression made by this star (which is) beyond locality strikes (only) on ears that seek inspiration,

  • کی بیایید از جهت تا بی‌جهات  ** تا ندراند شما را گرگ مات 
  • Saying, “Come ye from (the world of) locality to the world without spatial relations, in order that the wolf may not tear you to pieces in checkmate (utter discomfiture).”

  • آنچنان که لمعه‌ی درپاش اوست  ** شمس دنیا در صفت خفاش اوست 
  • Since its pearl-scattering radiance is such (as has been mentioned), the sun of the present world may be described as its bat.

  • هفت چرخ ازرقی در رق اوست  ** پیک ماه اندر تب و در دق اوست 
  • The seven blue (celestial) spheres are in servitude to it; the courier moon is fevered and wasted away by it.

  • زهره چنگ مسله در وی زده  ** مشتری با نقد جان پیش آمده 
  • Venus lays her hand upon it to beseech (its favour); Jupiter comes forward to offer to it the ready money of his soul.

  • در هوای دستبوس او زحل  ** لیک خود را می‌نبیند از محل  110
  • Saturn is eager to kiss its hand, but he does not regard himself as worthy of that honour.