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6
3665-3689

  • But, because of their reliance upon themselves, ’twas far from them to pronounce the saving clause and glorify God. 3665
  • لیک استثنا و تسبیح خدا  ** ز اعتماد خود بد از ایشان جدا 

  • Mention of the saving clause and (of the need for) manifold precaution was made at the beginning of the Mathnawí.
  • ذکر استثنا و حزم ملتوی  ** گفته شد در ابتدای مثنوی 

  • If there are a hundred (religious) books, (yet) they are but one chapter: a hundred (different) regions seek but one place of worship.
  • صد کتاب ار هست جز یک باب نیست  ** صد جهت را قصد جز محراب نیست 

  • (All) these roads end in one House: (all) these thousand ears of corn are from one Seed.
  • این طرق را مخلصی یک خانه است  ** این هزاران سنبل از یک دانه است 

  • All the hundred thousand sorts of food and drink are (only) one thing in respect (of their final cause).
  • گونه‌گونه خوردنیها صد هزار  ** جمله یک چیزست اندر اعتبار 

  • When you are entirely satiated with one (kind of food), fifty (other) foods become cold (displeasing) to your heart. 3670
  • از یکی چون سیر گشتی تو تمام  ** سرد شد اندر دلت پنجه طعام 

  • In hunger, then, you are seeing double, for you have regarded a single one as a hundred thousand.
  • در مجاعت پس تو احول دیده‌ای  ** که یکی را صد هزاران دیده‌ای 

  • We had (previously) told of the sickness of the handmaiden and (the story) of the physicians and also their lack of understanding—
  • گفته بودیم از سقام آن کنیز  ** وز طبیبان و قصور فهم نیز 

  • How those physicians were like an unbridled horse, heedless of the rider and having no profit (of him).
  • کان طبیبان هم‌چو اسپ بی‌عذار  ** غافل و بی‌بهره بودند از سوار 

  • (Though) their palates were covered with sores made by the impact of the bit, and their hooves wounded by (continually) changing step,
  • کامشان پر زخم از قرع لگام  ** سمشان مجروح از تحویل گام 

  • They had not become aware (of the truth and never said to themselves), “Lo, on our back is a nimble Trainer who displays masterly skill. 3675
  • ناشده واقف که نک بر پشت ما  ** رایض و چستیست استادی‌نما 

  • Our turning the head to and fro is not caused by this bit, but only by the control of a successful Rider.
  • نیست سرگردانی ما زین لگام  ** جز ز تصریف سوار دوست‌کام 

  • We (are like those who) went into the gardens to gather roses: they seemed to be roses, but they were (really) thorns.”
  • ما پی گل سوی بستان‌ها شده  ** گل نموده آن و آن خاری بده 

  • It never occurred to them to ask, (prompted) by reason, “Who is kicking (bruising) our throats?”
  • هیچ‌شان این نی که گویند از خرد  ** بر گلوی ما کی می‌کوبد لگد 

  • Those (worldly-wise) physicians (are) so enthralled by the secondary cause (that) they have become blind to God's contrivance.
  • آن طبیبان آن‌چنان بنده‌ی سبب  ** گشته‌اند از مکر یزدان محتجب 

  • If you tether an ox in a stall and then find an ass in the place of the ox, 3680
  • گر ببندی در صطبلی گاو نر  ** باز یابی در مقام گاو خر 

  • ’Twould be asinine carelessness, like (that of) a man in slumber, not to inquire who is the secret agent (that has effected the substitution).
  • از خری باشد تغافل خفته‌وار  ** که نجویی تا کیست آن خفیه کار 

  • (Yet) you never said, “Let me see who this changer is: he is not visible; surely, he is a celestial being.”
  • خود نگفته این مبدل تا کیست  ** نیست پیدا او مگر افلاکیست 

  • You have shot an arrow to the right and have seen your arrow go to the left.
  • تیر سوی راست پرانیده‌ای  ** سوی چپ رفتست تیرت دیده‌ای 

  • You have ridden in chase of a deer and have made yourself the prey of a hog.
  • سوی آهویی به صیدی تاختی  ** خویش را تو صید خوکی ساختی 

  • You have run after some gain for the purpose of stuffing yourself: the gain has not reached (you) and you have been cast into prison. 3685
  • در پی سودی دویده بهر کبس  ** نارسیده سود افتاده به حبس 

  • You have dug pits for others and have seen yourself fall into them.
  • چاهها کنده برای دیگران  ** خویش را دیده فتاده اندر آن 

  • Since the Lord has disappointed you in regard to the means (of obtaining your desire), then why do not you become suspicious of the means?
  • در سبب چون بی‌مرادت کرد رب  ** پس چرا بدظن نگردی در سبب 

  • Many a one has become an emperor by dint of toil, while (many) another has been made destitute by that (same) toil.
  • بس کسی از مکسبی خاقان شده  ** دیگری زان مکسبه عریان شده 

  • Many a one has been made (rich as) Qárún by marriage, and many a one has been made bankrupt by marriage.
  • بس کس از عقد زنان قارون شده  ** بس کس از عقد زنان مدیون شده