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6
4-28

  • 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).
  • شش جهت را نور ده زین شش صحف  ** کی یطوف حوله من لم یطف 

  • 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. 5
  • عشق را با پنج و با شش کار نیست  ** مقصد او جز که جذب یار نیست 

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

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

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

  • 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?
  • لیک دعوت واردست از کردگار  ** با قبول و ناقبول او را چه کار 

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

  • (If) the crow caws in the orchard, (yet) how should the nightingale cease its sweet song?
  • زاغ در رز نعره‌ی زاغان زند  ** بلبل از آواز خوش کی کم کند