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
In the sight of the people they are higher than a hundred mountains and plant their footsteps on the Seventh Heaven.
پیش خلق ایشان فراز صد که‌اند ** گام خود بر چرخ هفتم می‌نهند
Why, then, should he who is beyond a hundred seas and mountains become hidden and seek (refuge in) the mountains?
پس چرا پنهان شود که‌جو بود ** کو ز صد دریا و که زان سو بود
He has no need to flee to the mountains, he in pursuit of whom the colt, Heaven, has dropped a hundred horse-shoes.
حاجتش نبود به سوی که گریخت ** کز پیش کره‌ی فلک صد نعل ریخت
The celestial sphere revolved (so long) and never saw the dust of the spirit; (hence) Heaven donned the garb of mourning.
چرخ گردید و ندید او گرد جان ** تعزیت‌جامه بپوشید آسمان
If, outwardly, the peri is hidden, (yet) Man is a hundred times more hidden than the peris.4255
گر به ظاهر آن پری پنهان بود ** آدمی پنهان‌تر از پریان بود
In the view of the intelligent, Man is indeed a hundred times more hidden than the peri who is concealed.
نزد عاقل زان پری که مضمرست ** آدمی صد بار خود پنهان‌ترست
Since, in the view of the intelligent, Man is hidden, how (hidden) must be the Adam who is pure (chosen of God) in the unseen world!
آدمی نزدیک عاقل چون خفیست ** چون بود آدم که در غیب او صفیست
Comparison of the form of the saints and the form of the speech of the saints to the form of the rod of Moses and to the form of the incantation of Jesus, peace be on them both!
تشبیه صورت اولیا و صورت کلام اولیا به صورت عصای موسی و صورت افسون عیسی علیهما السلام
Man is like the rod of Moses; Man is like the incantation of Jesus.