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6
645-669

  • The minstrel led them on to intoxication; then again, he (the intoxicated one) quaffed intoxication from the song of the minstrel. 645
  • مطرب ایشان را سوی مستی کشید  ** باز مستی از دم مطرب چشید 

  • That one (the mystic) fetches God's wine (to drink) because of that (spiritual) minstrel, while this one (the sensualist) imbibes the bodily wine from this (sensual) minstrel.
  • آن شراب حق بدان مطرب برد  ** وین شراب تن ازین مطرب چرد 

  • Though both (minstrels) have one name in discourse, yet there is a vast difference between this Hasan and that Hasan.
  • هر دو گر یک نام دارد در سخن  ** لیک شتان این حسن تا آن حسن 

  • There is a verbal resemblance in enunciation, but what (real) relation has heaven (ásmán) to a rope (rísmán)?
  • اشتباهی هست لفظی در بیان  ** لیک خود کو آسمان تا ریسمان 

  • The participation of a word (in several meanings) is always obstructive (to the understanding): the participation of the infidel with the true believer is in the body (alone).
  • اشتراک لفظ دایم ره‌زنست  ** اشتراک گبر و مؤمن در تنست 

  • Bodies are like pots with the lids on: look and see what is in each pot. 650
  • جسمها چون کوزه‌های بسته‌سر  ** تا که در هر کوزه چه بود آن نگر 

  • The pot of that body is filled with the Water of Life; the pot of this body is filled with the poison of death.
  • کوزه‌ی آن تن پر از آب حیات  ** کوزه‌ی این تن پر از زهر ممات 

  • If you keep your eye fixed on its contents, you are a (spiritual) king; but if you regard its vessel, you are misguided.
  • گر به مظروفش نظر داری شهی  ** ور به ظرفش بنگری تو گم‌رهی 

  • Know that words resemble this body and that their inward meaning resembles the soul.
  • لفظ را ماننده‌ی این جسم دان  ** معنیش را در درون مانند جان 

  • The bodily eye is always seeing the body; the spiritual eye sees the artful (elusive) soul.
  • دیده‌ی تن دایما تن‌بین بود  ** دیده‌ی جان جان پر فن بین بود 

  • Therefore the man of appearance is misled by the form of the expressions used in the Mathnawí, while they guide the man of reality (to the Truth). 655
  • پس ز نقش لفظهای مثنوی  ** صورتی ضالست و هادی معنوی 

  • He (God) hath said in the Qur’án, “This Qur’án with all its heart leads some aright and others astray.”
  • در نبی فرمود کین قرآن ز دل  ** هادی بعضی و بعضی را مضل 

  • God, God! When the gnostic speaks of “wine,” how in the gnostic's eyes should the (materially) non-existent be a (material) thing?
  • الله الله چونک عارف گفت می  ** پیش عارف کی بود معدوم شی 

  • Since your understanding is (only of) the Devil's wine, how should you have any conception of the wine of the Merciful (God)?
  • فهم تو چون باده‌ی شیطان بود  ** کی ترا وهم می رحمان بود 

  • These twain—the minstrel and the wine—are partners: this one quickly leads to that, and that one to this.
  • این دو انبازند مطرب با شراب  ** این بدان و آن بدین آرد شتاب 

  • They that are full of crop-sickness feed on the song of the minstrel: the minstrels bring them to the tavern. 660
  • پر خماران از دم مطرب چرند  ** مطربانشان سوی میخانه برند 

  • That one (the minstrel) is the beginning of the (lover's) course, and this (tavern) is the end thereof: the witless (lover) is like a ball in (the sway of) his polo-bat.
  • آن سر میدان و این پایان اوست  ** دل شده چون گوی در چوگان اوست 

  • The ear goes (inclines) to that which is in the head: if there is yellow bile in the head, it becomes black bile.
  • در سر آنچ هست گوش آنجا رود  ** در سر ار صفراست آن سودا شود 

  • Afterwards, these twain (the minstrel and the lover) pass into unconsciousness: there the begetter and the begotten become one.
  • بعد از آن این دو به بیهوشی روند  ** والد و مولود آن‌جا یک شوند 

  • When joy and sorrow made peace (with each other), our Turk awakened the minstrels.
  • چونک کردند آشتی شادی و درد  ** مطربان را ترک ما بیدار کرد 

  • The minstrel began (to sing) a slumberous verse—“Hand me the cup, O Thou whom I see not. 665
  • مطرب آغازید بیتی خوابناک  ** که انلنی الکاس یا من لا اراک 

  • Thou art my face: no wonder that I see it not: extreme proximity is a mystifying veil.
  • انت وجهی لا عجب ان لا اراه  ** غایة القرب حجاب الاشتباه 

  • Thou art my reason: no wonder if I see Thee not, on account of the abundance of the intricate perplexities (of thought).
  • انت عقلی لا عجب ان لم ارک  ** من وفور الالتباس المشتبک 

  • Thou hast come nearer to me than my neck-artery: how long shall I say ‘Oh’? ‘Oh’ is a call to one who is far off.
  • جت اقرب انت من حبل الورید  ** کم اقل یا یا نداء للبعید 

  • Nay, but I dissemble with them when I call (to Him) in the deserts, in order that I may conceal Him who is beside me from those who excite my jealousy.”
  • بل اغالطهم انادی فی القفار  ** کی اکتم من معی مومن اغار 

  • How a blind man entered the house of Mustafá (Mohammed), on whom be peace, and how ‘Á’isha, may God be pleased with her, fled from the presence of the blind man, and how the Prophet, on whom be peace, asked, “Why art thou running away? He cannot see thee”; and the answer given by ‘Á’isha, may God be pleased with her, to the Prophet—God bless and save him!
  • در آمدن ضریر در خانه‌ی مصطفی علیه‌السلام و گریختن عایشه رضی الله عنها از پیش ضریر و گفتن رسول علیه‌السلام کی چه می‌گریزی او ترا نمی‌بیند و جواب دادن عایشه رضی الله عنها رسول را صلی الله علیه و سلم