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
A blind man came into the presence of the Prophet, saying, “O thou who suppliest fuel to every oven of dough,670
اندر آمد پیش پیغامبر ضریر ** کای نوابخش تنور هر خمیر
O thou who art the lord of the Water (of Life), while I am suffering from dropsy—help, help, O giver of drink to me!”
ای تو میر آب و من مستسقیم ** مستغاث المستغاث ای ساقیم
When the blind man came in hastily by the door, ‘Á’isha ran away to conceal herself (from him),
چون در آمد آن ضریر از در شتاب ** عایشه بگریخت بهر احتجاب
Because that chaste lady was aware of the resentfulness of the jealous Prophet.
زانک واقف بود آن خاتون پاک ** از غیوری رسول رشکناک
The more beautiful any one is, the greater his jealousy, for jealousy arises from (the possession of) loveliness, O sons.
هر که زیباتر بود رشکش فزون ** زانک رشک از ناز خیزد یا بنون
Since foul hags are aware of their ugliness and old age, they let their husbands take a concubine.675
گنده‌پیران شوی را قما دهند ** چونک از زشتی و پیری آگهند
When has there (ever) been in the two worlds a beauty like that of Ahmad (Mohammed)? Oh, may the Divine Glory aid him!
چون جمال احمدی در هر دو کون ** کی بدست ای فر یزدانیش عون
To him belong (all) the charms of both worlds: it beseems that hundredfold Sun to be jealous,
نازهای هر دو کون او را رسد ** غیرت آن خورشید صدتو را رسد
Saying, “I have thrown my (resplendent) orb over Saturn: beware, O stars, and cover your faces!
که در افکندم به کیوان گوی را ** در کشید ای اختران هم روی را
Be naughted in my incomparable radiance; else ye will be put to shame before my light.
در شعاع بی‌نظیرم لا شوید ** ورنه پیش نور نم رسوا شوید