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4
3458-3482

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

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

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

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

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

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

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

  • 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. 3465
  • ورنه پشک و مشک پیش اخشمی ** هر دو یکسانست چون نبود شمی

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

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

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

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

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

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

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

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

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

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

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

  • 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 ماهست و سوی خلق ابر ** تا نبیند رایگان روی تو گبر

  • 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.”
  • سوی تو دانه‌ست و سوی خلق دام ** تا ننوشد زین شراب خاص عام

  • God said, “Thou seest them looking,” (but) they are (like) the pictures in a bathhouse: they do not see.
  • گفت یزدان که تراهم ینظرون ** نقش حمامند هم لا یبصرون

  • The form appears, O worshipper of form, as though its two dead eyes were looking. 3480
  • می‌نماید صورت ای صورت‌پرست ** که آن دو چشم مرده‌ی او ناظرست

  • Thou art showing reverence before the eye of the image, saying, “I wonder why it pays no regard to me.
  • پیش چشم نقش می‌آری ادب ** کو چرا پاسم نمی‌دارد عجب

  • Wherefore is this goodly image (so) very irresponsive that it does not say ‘alayk (on thee be peace!) in reply to my salaam?
  • از چه پس بی‌پاسخست این نقش نیک ** که نمی‌گوید سلامم را علیک