Because Man, in (the state of) independence, grows insolent and becomes hostile, like the dreaming elephant.
زانک انسان در غنا طاغی شود ** همچو پیل خواب‌بین یاغی شود
When the elephant dreams of Hindustán, he does not hearken to the driver and displays viciousness.”
پیل چون در خواب بیند هند را ** پیلبان را نشنود آرد دغا
(Showing) how the housewife made apologies to the chickpea, and (explaining) the wise purpose in her keeping the chickpea on the boil.
عذر گفتن کدبانو با نخود و حکمت در جوش داشتن کدبانو نخود را
The dame says to it, “Formerly I, like thee, was a part of the earth.
آن ستی گوید ورا که پیش ازین ** من چو تو بودم ز اجزای زمین
After I had drunk a (cup of) fiery self-mortification, then I became an acceptable and worthy one.
چون بنوشیدم جهاد آذری ** پس پذیرا گشتم و اندر خوری
For a long while, I boiled in (the world of) Time; for another long while, in the pot of the body.4205
مدتی جوشیده‌ام اندر زمن ** مدتی دیگر درون دیگ تن
By reason of these two boilings I became (a source of) strength to the senses: I became (animal) spirit: then I became thy teacher.
زین دو جوشش قوت حسها شدم ** روح گشتم پس ترا استا شدم
(Whilst I was) in the inanimate state I used to say (to myself), ‘Thou art running (to and fro in agitation) to the end that thou mayst become (endued with) knowledge and spiritual qualities.’
در جمادی گفتمی زان می‌دوی ** تا شوی علم و صفات معنوی
Since I have become (animal) spirit, now (let me) boil once more and pass beyond animality.”
چون شدم من روح پس بار دگر ** جوش دیگر کن ز حیوانی گذر
Beseech God continually that you may not stumble over these deep sayings and that you may arrive at the (journey's) end,
از خدا می‌خواه تا زین نکته‌ها ** در نلغزی و رسی در منتها
For many have been led astray by the Qur’án: by (clinging to) that rope a multitude have fallen into the well.4210
زانک از قرآن بسی گمره شدند ** زان رسن قومی درون چه شدند
There is no fault in the rope, O perverse man, inasmuch as you had no desire for (reaching) the top.
مر رسن را نیست جرمی ای عنود ** چون ترا سودای سربالا نبود
The remainder of the story of the guest of that guest-killing mosque, and his firmness and sincerity.
باقی قصه‌ی مهمان آن مسجد مهمان کش و ثبات و صدق او
That high-aspiring stranger to the town said, “I will sleep in this mosque at night.
آن غریب شهر سربالا طلب ** گفت می‌خسپم درین مسجد بشب
O mosque, if thou become my Karbalá, thou wilt be the Ka'ba that fulfils my need.
مسجدا گر کربلای من شوی ** کعبه‌ی حاجت‌روای من شوی
Hark, give me leave, O chosen house, that I may perform a rope-dance, like Mansúr (Halláj)!
هین مرا بگذار ای بگزیده دار ** تا رسن‌بازی کنم منصوروار
If in counselling (me) ye have become (as) Gabriel, (yet) Khalíl (Abraham) will not crave succour in the fire.4215
Begone, O (thou who art like) Gabriel, for, having been kindled (with the flame of love), I, like aloes-wood and ambergris, am better (when) burnt.
جبرئیلا رو که من افروخته ** بهترم چون عود و عنبر سوخته
O Gabriel, although thou art helping and guarding (me) like a brother,
جبرئیلا گر چه یاری می‌کنی ** چون برادر پاس داری می‌کنی
(Yet), O brother, I am eager for the fire: I am not that (animal) spirit, that I should become more and (then) less.”
ای برادر من بر آذر چابکم ** من نه آن جانم که گردم بیش و کم
The animal spirit is increased by fodder: it (the animal spirit) was a fire and was consumed like firewood.
جان حیوانی فزاید از علف ** آتشی بود و چو هیزم شد تلف
Had it not become firewood, it would have been fruitful: it would have prospered unto everlasting and would have caused prosperity.4220
گر نگشتی هیزم او مثمر بدی ** تا ابد معمور و هم عامر بدی
Know that this fire is a burning wind: it is a ray of fire, not the essence thereof.
باد سوزانت این آتش بدان ** پرتو آتش بود نه عین آن
Assuredly the essence of fire is in the aether: on the earth there is (only) its ray and shadow (reflexion).
عین آتش در اثیر آمد یقین ** پرتو و سایه‌ی ویست اندر زمین
Of necessity, the ray, on account of quivering, does not endure: it is speedily returning to its source.
لاجرم پرتو نپاید ز اضطراب ** سوی معدن باز می‌گردد شتاب
Your stature is normally invariable, (but) your shadow is now short, now long.
قامت تو بر قرار آمد بساز ** سایه‌ات کوته دمی یکدم دراز
Inasmuch as no one finds permanence in the ray, (all) the reflexions return to (their) origins.4225
زانک در پرتو نیابد کس ثبات ** عکسها وا گشت سوی امهات
Hark, close thy mouth: Mischief has opened its lips. Dry up! God best knoweth the right way.
هین دهان بر بند فتنه لب گشاد ** خشک آر الله اعلم بالرشاد
Account of the conception of evil fancies by those deficient in understanding.
ذکرخیال بد اندیشیدن قاصر فهمان
Ere this tale reaches the conclusion, there comes from the envious a vapour of stench.
پیش از آنک این قصه تا مخلص رسد ** دود و گندی آمد از اهل حسد
I am not pained by it, but this kick may break the nerve of a simple-hearted man's mind.
من نمی‌رنجم ازین لیک این لگد ** خاطر ساده‌دلی را پی کند
Well did the Sage of Ghazna set forth the (following) spiritual parable for the sake of those who are veiled (from perception of the truth),
خوش بیان کرد آن حکیم غزنوی ** بهر محجوبان مثال معنوی
(Saying) that if one see in the Qur’án naught but words, this is not surprising on the part of them that have lost the (right) way,4230
که ز قرآن گر نبیند غیر قال ** این عجب نبود ز اصحاب ضلال
Since the eye of the blind is sensible of naught but heat from the beams of the luminous sun.
کز شعاع آفتاب پر ز نور ** غیر گرمی می‌نیابد چشم کور
Suddenly a great booby popped his head out of an ass-stable, like a railing woman,
خربطی ناگاه از خرخانه‌ای ** سر برون آورد چون طعانه‌ای
(Saying) that this discourse, namely, the Mathnawí, is low; (that) it is the story of the Prophet and (consists of) imitation;
کین سخن پستست یعنی مثنوی ** قصه پیغامبرست و پی‌روی
(That) there is no mention of (theosophical) investigation and the sublime mysteries towards which the saints make their steeds gallop;
نیست ذکر بحث و اسرار بلند ** که دوانند اولیا آن سو سمند
(That) from the stations of asceticism to the passing away (from self-existence), step by step up to union with God,4235
از مقامات تبتل تا فنا ** پایه پایه تا ملاقات خدا
(It contains not) the explanation and definition of every station and stage, so that by means of the wings thereof a man of heart (a mystic) should soar.
شرح و حد هر مقام و منزلی ** که بپر زو بر پرد صاحب‌دلی
When the Book of God (the Qur’án) came (down), the unbelievers railed likewise at it too,
چون کتاب الله بیامد هم بر آن ** این چنین طعنه زدند آن کافران
Saying, “It is (mere) legends and paltry tales; there is no profound inquiry and lofty speculation;
که اساطیرست و افسانه‌ی نژند ** نیست تعمیقی و تحقیقی بلند
The little children understand it; ’tis naught but things approved and disapproved—
کودکان خرد فهمش می‌کنند ** نیست جز امر پسند و ناپسند
The account of Joseph, the account of his curly locks, the account of Jacob and Zalíkhá and her passion.4240
ذکر یوسف ذکر زلف پر خمش ** ذکر یعقوب و زلیخا و غمش
It is plain, and every one finds the way (to its meaning): where is the exposition in which the intellect becomes lost?”
ظاهرست و هرکسی پی می‌برد ** کو بیان که گم شود در وی خرد
He (God) said, “If this seems easy to thee, say (compose) one Súra (in the style that is) so ‘easy’ as this (Qur’án).
گفت اگر آسان نماید این به تو ** این چنین آسان یکی سوره بگو
Let the Jinn and mankind and the skilled among you produce a single verse of this ‘easy’ (style).”
جنتان و انستان و اهل کار ** گو یکی آیت ازین آسان بیار
Commentary on the Tradition of Mustafá (Mohammed), on whom be peace, that the Qur’án hath an exterior (sense) and an interior (sense), and that its interior (sense) hath an interior (sense), (and so on) to seven interior (senses).
تفسیر این خبر مصطفی علیه السلام کی للقران ظهر و بطن و لبطنه بطن الی سبعة ابطن
Know that the words of the Qur’án have an exterior (sense), and under the exterior (sense) an interior (sense), exceedingly overpowering;
حرف قرآن را بدان که ظاهریست ** زیر ظاهر باطنی بس قاهریست
And beneath that inward (sense) a third interior (sense), wherein all intellects become lost.4245
زیر آن باطن یکی بطن سوم ** که درو گردد خردها جمله گم
The fourth interior (sense) of the Qur’án none hath perceived at all, except God the peerless and incomparable.
بطن چارم از نبی خود کس ندید ** جز خدای بی‌نظیر بی‌ندید
In the Qur’án do not thou, O son, regard (only) the exterior: the Devil regards Adam as naught but clay.
تو ز قرآن ای پسر ظاهر مبین ** دیو آدم را نبیند جز که طین
The exterior (sense) of the Qur’án is like a man's person, for his features are visible, while his spirit is hidden.
ظاهر قرآن چو شخص آدمیست ** که نقوشش ظاهر و جانش خفیست
A man's paternal and maternal uncles (may see him) for a hundred years, and of his (inward) state not see (so much as) the tip of a hair.
مرد را صد سال عم و خال او ** یک سر مویی نبیند حال او
It is explained that the going of the prophets and the saints, on whom be peace, to mountains and caves, is not for the purpose of hiding themselves and on account of their fear of being disturbed by the people, but for the purpose of guiding the people in the right way and inciting them to abandon this world as much as is possible.
بیان آنک رفتن انبیا و اولیا به کوهها و غارها جهت پنهان کردن خویش نیست و جهت خوف تشویش خلق نیست بلک جهت ارشاد خلق است و تحریض بر انقطاع از دنیا به قدر ممکن
As for their saying that the saints are (dwelling) in the mountains in order that they may be hidden from the eyes of men,4250
آنک گویند اولیا در که بوند ** تا ز چشم مردمان پنهان شوند