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1
2060-2109

  • The Siddíqa said, “O (thou who art the) cream of existence, what was the (true) reason of to-day's rain? 2060
  • گفت صدیقه که ای زبده‌‌ی وجود ** حکمت باران امروزین چه بود

  • Was it (one) of the rains of mercy, or (was it) for the sake of menace and the justice of (Divine) Majesty?
  • این ز بارانهای رحمت بود یا ** بهر تهدید است و عدل کبریا

  • Was it from the favour of the vernal attributes, or from a baneful autumnal attribute?”
  • این از آن لطف بهاریات بود ** یا ز پاییزی پر آفات بود

  • He said, “This (rain) was for the purpose of allaying the grief that is upon the race of Adam in calamity.
  • گفت این از بهر تسکین غم است ** کز مصیبت بر نژاد آدم است‌‌

  • If man were to remain in that fire (of grief), much ruin and loss would befall.
  • گر بر آن آتش بماندی آدمی ** بس خرابی در فتادی و کمی‌‌

  • This world would at once become desolate: (all) selfish desires would go forth from men.” 2065
  • این جهان ویران شدی اندر زمان ** حرصها بیرون شدی از مردمان‌‌

  • Forgetfulness (of God), O beloved, is the pillar (prop) of this world: (spiritual) intelligence is a bane to this world.
  • استن این عالم ای جان غفلت است ** هوشیاری این جهان را آفت است‌‌

  • Intelligence belongs to that (other) world, and when it prevails, this world is overthrown.
  • هوشیاری ز آن جهان است و چو آن ** غالب آید پست گردد این جهان‌‌

  • Intelligence is the sun and cupidity the ice; intelligence is the water and this world the dirt.
  • هوشیاری آفتاب و حرص یخ ** هوشیاری آب و این عالم وسخ‌‌

  • A little trickle (of intelligence) is coming from yonder world, that cupidity and envy may not roar (too loudly) in this world.
  • ز آن جهان اندک ترشح می‌‌رسد ** تا نغرد در جهان حرص و حسد

  • If the trickle from the Unseen should become greater, in this world neither virtue nor vice will be left. 2070
  • گر ترشح بیشتر گردد ز غیب ** نی هنر ماند در این عالم نه عیب‌‌

  • This (topic) has no bound. Go to the starting-point, go back to the tale of the minstrel.
  • این ندارد حد سوی آغاز رو ** سوی قصه‌‌ی مرد مطرب باز رو

  • The remainder of the story of the old harper and the explanation of its issue (moral)
  • بقیه‌‌ی قصه‌‌ی پیر چنگی و بیان مخلص آن‌‌

  • That minstrel by whom the world was filled with rapture, from whose voice wondrous phantasies grew (arose in the minds of those who heard him),
  • مطربی کز وی جهان شد پر طرب ** رسته ز آوازش خیالات عجب‌‌

  • At whose song the bird of the soul would take wing, and at whose note the mind of the spirit would be distraught—
  • از نوایش مرغ دل پران شدی ** وز صدایش هوش جان حیران شدی‌‌

  • When time passed and he grew old, from weakness the falcon, his soul, became a catcher of gnats.
  • چون بر آمد روزگار و پیر شد ** باز جانش از عجز پشه‌‌گیر شد

  • His back became bent like the back of a wine-jar, the brows over his eyes like a crupper-strap. 2075
  • پشت او خم گشت همچون پشت خم ** ابروان بر چشم همچون پالدم‌‌

  • His charming soul-refreshing voice became ugly and worth nothing to any one.
  • گشت آواز لطیف جان فزاش ** زشت و نزد کس نیرزیدی به لاش‌‌

  • The tone that had (once) been the envy of Zuhra (Venus) was now like the bray of an old donkey.
  • آن نوای رشک زهره آمده ** همچو آواز خر پیری شده‌‌

  • Truly, what sweet one is there that did not become unsweet, or what roof that did not become a carpet?—
  • خود کدامین خوش که او ناخوش نشد ** یا کدامین سقف کان مفرش نشد

  • Except the voices of holy men in their breasts, from the repercussion of whose breath is the blast of the trumpet (of Resurrection).
  • غیر آواز عزیزان در صدور ** که بود از عکس دمشان نفخ صور

  • (Theirs is) the heart by which (all) hearts are made drunken, (theirs is) the nonexistence whereby these existences of ours are made existent. 2080
  • اندرونی کاندرونها مست از اوست ** نیستی کاین هستهامان هست از اوست‌‌

  • He (the saint) is the amber (magnet) of (all) thought and of every voice; he is the (inward) delight of revelation and inspiration and (Divine) mystery.
  • کهربای فکر و هر آواز او ** لذت الهام و وحی و راز او

  • When the minstrel grew older and feeble, through not earning (anything) he became indebted for a single loaf of bread.
  • چون که مطرب پیرتر گشت و ضعیف ** شد ز بی‌‌کسبی رهین یک رغیف‌‌

  • He said, “Thou hast given me long life and respite: O God, Thou hast bestowed (many) favours on a vile wretch.
  • گفت عمر و مهلتم دادی بسی ** لطفها کردی خدایا با خسی‌‌

  • For seventy years I have been committing sin, (yet) not for one day hast Thou withheld Thy bounty from me.
  • معصیت ورزیده‌‌ام هفتاد سال ** باز نگرفتی ز من روزی نوال‌‌

  • I (can) earn nothing: to-day I am Thy guest, I will play the harp for Thee, I am Thine.” 2085
  • نیست کسب امروز مهمان توام ** چنگ بهر تو زنم آن توام‌‌

  • He took up his harp and went in search of God to the graveyard of Medina, crying “Alas!”
  • چنگ را برداشت و شد الله جو ** سوی گورستان یثرب آه گو

  • He said, “I crave of God the price of silk (for harpstrings), for He in His kindness accepts adulterated coin.”
  • گفت خواهم از حق ابریشم بها ** کاو به نیکویی پذیرد قلبها

  • When he had played a long while and (then), weeping, laid his head down: he made the harp his pillow and dropped on a tomb.
  • چون که زد بسیار و گریان سر نهاد ** چنگ بالین کرد و بر گوری فتاد

  • Sleep overtook him: the bird, his soul, escaped from captivity, it let harp and harper go and darted away.
  • خواب بردش مرغ جانش از حبس رست ** چنگ و چنگی را رها کرد و بجست‌‌

  • It became freed from the body and the pain of this world in the simple (purely spiritual) world and the vast region of the soul. 2090
  • گشت آزاد از تن و رنج جهان ** در جهان ساده و صحرای جان‌‌

  • There his soul was singing what had befallen (it), saying, “If they would but let me stay here,
  • جان او آن جا سرایان ماجرا ** کاندر اینجا گر بماندندی مرا

  • Happy would be my soul in this garden and springtide, drunken with this (far stretching) plain and mystic anemone-field.
  • خوش بدی جانم در این باغ و بهار ** مست این صحرا و غیبی لاله‌‌زار

  • Without wing or foot I would be journeying, without lip or tooth I would be eating sugar.
  • بی‌‌پر و بی‌‌پا سفر می‌‌کردمی ** بی‌‌لب و دندان شکر می‌‌خوردمی‌‌

  • With a memory and thought free from brain-sickness, I would frolic with the dwellers in Heaven.
  • ذکر و فکری فارغ از رنج دماغ ** کردمی با ساکنان چرخ لاغ‌‌

  • With eye shut I would be seeing a (whole) world, without a hand I would be gathering roses and basil.” 2095
  • چشم بسته عالمی می‌‌دیدمی ** ورد و ریحان بی‌‌کفی می‌‌چیدمی‌‌

  • The water-bird (his soul) was plunged in a sea of honey— the fountain of Job, to drink and wash in,
  • مرغ آبی غرق دریای عسل ** عین ایوبی شراب و مغتسل‌‌

  • Whereby Job, from his feet to the crown of his head, was purged of afflictions (and made pure) like the light of the sunrise.
  • که بدو ایوب از پا تا به فرق ** پاک شد از رنجها چون نور شرق‌‌

  • If the Mathnawí were as the sky in magnitude, not half the portion of this (mystery) would find room in it,
  • مثنوی در حجم گر بودی چو چرخ ** درنگنجیدی در او زین نیم برخ‌‌

  • For the exceeding broad earth and sky (of the material world) caused my heart, from (their) narrowness (in comparison with the spiritual universe), to be rent in pieces;
  • کان زمین و آسمان بس فراخ ** کرد از تنگی دلم را شاخ شاخ‌‌

  • And this world that was revealed to me in this dream (of the minstrel) has spread wide my wings and pinions because of (its vast) expansion. 2100
  • وین جهانی کاندر این خوابم نمود ** از گشایش پر و بالم را گشود

  • If this world and the way to it were manifest, no one would remain there (in the material world) for a single moment.
  • این جهان و راهش ار پیدا بدی ** کم کسی یک لحظه‌‌ای آن جا بدی‌‌

  • The (Divine) command was coming (to the minstrel)—“Nay, be not covetous: inasmuch as the thorn is out of thy foot, depart”—
  • امر می‌‌آمد که نی طامع مشو ** چون ز پایت خار بیرون شد برو

  • (Whilst) his soul was lingering there in the spacious demesne of His (God's) mercy and beneficence.
  • مول مولی می‌‌زد آن جا جان او ** در فضای رحمت و احسان او

  • How the heavenly voice spoke to ‘Umar, may God be well-pleased with him, while he was asleep, saying, “Give a certain sum of gold from the public treasury to the man who is sleeping in the graveyard.”
  • در خواب گفتن هاتف مر عمر را رضی الله عنه که چندین زر از بیت المال به آن مرد ده که در گورستان خفته است

  • Then God sent such a drowsiness upon ‘Umar that he was unable to keep himself from slumber.
  • آن زمان حق بر عمر خوابی گماشت ** تا که خویش از خواب نتوانست داشت‌‌

  • He fell into amazement saying, “This is (a thing) unknown. This has fallen from the Unseen, ’tis not without purpose.” 2105
  • در عجب افتاد کاین معهود نیست ** این ز غیب افتاد بی‌‌مقصود نیست‌‌

  • He laid his head down, and slumber overtook him. He dreamed that a voice came to him from God: his spirit heard
  • سر نهاد و خواب بردش خواب دید ** کامدش از حق ندا جانش شنید

  • That voice which is the origin of every cry and sound: that indeed is the (only) voice, and the rest are echoes.
  • آن ندایی کاصل هر بانگ و نواست ** خود ندا آن است و این باقی صداست‌‌

  • Turcoman and Kurd and Persian-speaking man and Arab have understood that voice without (help of) ear or lip.
  • ترک و کرد و پارسی گو و عرب ** فهم کرده آن ندا بی‌‌گوش و لب‌‌

  • Ay, (but) what of Turcomans, Persians, and Ethiopians? (Even) wood and stone have understood that voice.
  • خود چه جای ترک و تاجیک است و زنگ ** فهم کرده ست آن ندا را چوب و سنگ‌‌