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6
155-204

  • Hence Iblís (Satan) had turned his head away from the Spirit: he did not become one with it because he was a dead limb. 155
  • Since he had it not, he did not become devoted to it: the broken hand does not obey the spirit (which rules the body).
  • (But) the Spirit is not impaired though its limb is broken, for that (limb) is in its power, and it can bring it to life.
  • There is another mystery (to be told), (but) where is another ear? Where is a parrot capable of (eating) that sugar?
  • For the elect parrots there is a profound (occult) candy: to that food the eyes of the vulgar parrots are closed.
  • How should one who has (only) the appearance of a dervish taste of that purity? It is spiritual reality, not (mere) fa‘úlun fá‘ilát (amphibrachs and cretics). 160
  • Candy is not withheld from the ass of Jesus by him (Jesus), but the ass is naturally pleased with straw.
  • If candy had roused delight in the ass, he would have poured hundredweights of sugar in front of the ass.
  • Know that this is the (inner) meaning of We seal their mouths: this (knowledge) is important for the traveller on the Way,
  • That perchance, by (his following) the Way of the Seal of the prophets, the heavy seal may be lifted from his lips.
  • The seals which the (former) prophets left were removed by the religion of Ahmad (Mohammed). 165
  • The unopened locks had remained (as they were): they were opened by the hand of Lo, We have opened (unto thee).
  • He is the intercessor in this world and in yonder world—in this world (for guidance) to the (true) religion, and yonder (for entrance) to Paradise.
  • In this world he says, “Do Thou show unto them the Way,” and in yonder world he says, “Do Thou show unto them the Moon.”
  • It was his custom in public and in private (to say), “Guide my people: verily they know not.”
  • By his breath (powerful intercession) both the Gates were opened: in both worlds his prayer is answered. 170
  • He has become the Seal (of the prophets) for this reason that there never was any one like him in munificence nor ever shall be.
  • When a master surpasses (all others) in his craft, don't you say (to him), “The craft is sealed on thee”?
  • In the opening of seals thou (O Mohammed) art the Seal: in the world of the givers of spiritual life thou art the Hátim.
  • The purport (is this, that) the indications (esoteric teachings) of Mohammed are wholly revelation within revelation within revelation.
  • A hundred thousand blessings on his spirit and on the advent and cycle of his sons! 175
  • Those fortunate Caliph-born sons of his are born of the substance of his soul and heart.
  • Whether they be of Baghdád or Herát or Rayy, they are his progeny without admixture of water and earth.
  • Wherever the rose-bough blossoms, ’tis still the (same) rose; wherever the wine-jar bubbles, ’tis still the (same) wine.
  • If the sun uplift its head (rise) from the west, ’tis the same sun, not anything else.
  • O Maker, by means of Thy veiling grace keep the fault-pickers blind to this (mystic) utterance. 180
  • God said (in answer to my prayer), “I have blindfolded the eyes of the evil-natured bat (so as to prevent it) from (seeing) the peerless Sun.
  • From the glances of the infirm and feeble bat even the stars of that Sun are concealed.”
  • In blame of the rotten (worthless) reputations which prevent spiritual experience of the Faith and point to insincerity and stand in the way of hundreds of thousands of fools; as (for example) the (flock of) sheep stood in the way of a certain effeminate person, and he durst not pass, so he asked the shepherd, “Will these sheep of yours bite me, I wonder?” “If you are a man,” he replied, “and the root of manhood is in you, they all are devoted to you; but if you are effeminate, each one of them is a dragon to (destroy) you.” There is another (kind of) effeminate person who, when he sees the sheep, immediately turns back and does not dare to ask (the shepherd); for he is afraid that, if he asks, the sheep will fall upon him and bite him.
  • Come, O Radiance of God, Husámu’ddín, O polisher of the spirit and sovereign of the Way to salvation,
  • Give the Mathnawí a free and open course, endow the outward form of its parables with the spirit (of life),
  • That all its words may become reason and soul and may fly towards the soul's everlasting abode. 185
  • (’Twas) through thy efforts (that) they came from the (world of) spirits into the trap of words and were confined (there).
  • May thy life in the world be like (that of) Khadir, soul-increasing and help giving and perpetual!
  • Like Khadir and Ilyás, mayst thou remain in the world (for ever), that by thy grace earth may become heaven!
  • I would declare a hundredth part of thy grace, were it not for the vainglory of the evil eye;
  • But from the evil venomous eye I have suffered spirit-crushing strokes. 190
  • (Therefore) I will not give an eloquent description of thy state except allusively, by telling of the state of others.
  • (Really, however) this pretext too is one of the lures of the heart whereby the feet of the heart are (caught) in a mire.
  • Hundreds of hearts and souls are in love with the Maker, (but) the evil eye or the evil ear has hindered (them from seeking union with Him).
  • One (of them), indeed, (is) Bú Tálib, the Prophet's uncle: to him the revilement of the Arabs seemed terrible,
  • For (he thought), “What will the Arabs say of me? (They will say), ‘At the bidding of his nephew he has changed the (traditional) custom on which we rely.’” 195
  • He (the Prophet) said to him, “O uncle, pronounce once the profession of faith, that I may plead with God for thee.”
  • He (Bú Tálib) said, “But it will be spread abroad by hearsay: every secret that passes beyond the two (who share it) becomes common talk.
  • I shall remain (a laughing-stock) on the tongues of these Arabs: because of this I shall become despicable in their sight.”
  • But if the predestined grace had been (granted) to him, how should this faintheartedness have existed (simultaneously) with God's pull (towards Himself)?
  • O Thou who art the Help of those who seek help, help (me to escape) from this pillory of wicked acts of free-will. 200
  • By the heart's deceit and guile I have been so discomfited that I am left unable (even) to lament.
  • Who am I? Heaven, with its hundred (mighty) businesses, cried out for help against this ambush of free-will,
  • Saying, “Deliver me from this pillory of free-will, O gracious and long-suffering Lord!
  • The one-way pull on the straight Path is better than the two ways of perplexity, O gracious One.