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6
2230-2279

  • The sign, then, of the absorption (drying up) of the water (sap) in the boughs is that they are not moved to sway (to and fro). 2230
  • پس نشان نشف آب اندر غصون  ** آن بود کان می‌نجنبد در رکون 

  • The limb of him who is free (detached from the world) is (like) a moist fresh bough: (if) you pull it in any direction, it is (easily) pulled.
  • عضو حر شاخ تر و تازه بود  ** می‌کشی هر سو کشیده می‌شود 

  • If you want a basket, you can make it (a basket); you can also make its neck a hoop;
  • گر سبد خواهی توانی کردنش  ** هم توانی کرد چنبر گردنش 

  • (But) when it has been sucked dry by the draining of (the sap from) its root, it does not come (readily) in the direction to which (your) command is pulling it.
  • چون شد آن ناشف ز نشف بیخ خود  ** ناید آن سویی که امرش می‌کشد 

  • Recite, then, from the Qur’án (the words) they stand up languidly, when the bough gets no medicinal (curative) treatment from its root.
  • پس بخوان قاموا کسالی از نبی  ** چون نیابد شاخ از بیخش طبی 

  • This symbol (allegory) is fiery, (but) I will cut it short and resume (the story of) the fakir and the treasure and the circumstances connected with it. 2235
  • آتشین است این نشان کوته کنم  ** بر فقیر و گنج و احوالش زنم 

  • You have seen the fire that burns every (dry) sapling; (now) see the fire of the Spirit by which phantasy is burnt.
  • آتشی دیدی که سوزد هر نهال  ** آتش جان بین کزو سوزد خیال 

  • Neither for phantasy nor for reality is there any protection against a fire like this which flamed forth from the Spirit.
  • نه خیال و نه حقیقت را امان  ** زین چنین آتش که شعله زد ز جان 

  • He is the adversary of every lion and every fox: everything is perishing except His Face.
  • خصم هر شیر آمد و هر روبه او  ** کل شیء هالک الا وجهه 

  • Go into His aspects (attributes) and Face (Essence), become spent (emptied of self): go in, become enveloped (suppressed), like the alif in bism.
  • در وجوه وجه او رو خرج شو  ** چون الف در بسم در رو درج شو 

  • In bism the alif has stayed hidden: it is in bism and also it is not in bism. 2240
  • آن الف در بسم پنهان کرد ایست  ** هست او در بسم و هم در بسم نیست 

  • Such is the case with all the letters that disappear when they are elided for the purpose of (effecting) conjunctions.
  • هم‌چنین جمله‌ی حروف گشته مات  ** وقت حذف حرف از بهر صلات 

  • It (the suppressed alif in bism) is a sila (means of conjunction) and through it the b and the s have attained to union: the union of the b and the s could not bear the (external intervention of the) alif.
  • از صله‌ست و بی و سین زو وصل یافت  ** وصل بی و سین الف را بر نتافت 

  • Since this union cannot bear (the intervention of) a single letter, it behoves me to cut short the discourse.
  • چونک حرفی برنتابد این وصال  ** واجب آید که کنم کوته مقال 

  • Since a single letter is the cause of separation between the s and the b, here silence is a most urgent duty.
  • چون یکی حرفی فراق سین و بیست  ** خامشی اینجا مهمتر واجبیست 

  • When the alif has passed away from self(-existence), taking shelter (in self-abandonment), the b and the s say “alif” without it. 2245
  • چون الف از خود فنا شد مکتنف  ** بی و سین بی او همی‌گویند الف 

  • (The words) thou didst not throw when thou threwest are (an utterance spoken) without him (the Prophet); likewise (the words) God said sprang from his silence.
  • ما رمیت اذ رمیت بی ویست  ** هم‌چنین قال الله از صمتش بجست 

  • So long as a drug exists (independently), it has no effect; it removes diseases (only) when it has perished (has been dissolved and assimilated).
  • تا بود دارو ندارد او عمل  ** چونک شد فانی کند دفع علل 

  • (Even) if (all) the forest should become pens and (all) the ocean ink, (yet) there is no hope of bringing the Mathnawí to an end.
  • گر شود بیشه قلم دریا مداد  ** مثنوی را نیست پایانی امید 

  • So long as the Brick-maker's mould is (filled with) earth, the scansion of its (the Mathnawí's) poetry, too, will be kept up.
  • چارچوب خشت‌زن تا خاک هست  ** می‌دهد تقطیع شعرش نیز دست 

  • When earth remains no more and He (God) dries (withers and destroys) its existence, His sea when it foams will make (fresh) earth. 2250
  • چون نماند خاک و بودش جف کند  ** خاک سازد بحر او چون کف کند 

  • When the forest remains no more and disappears (from existence), (other) forests will raise their heads from the essence of the Sea.
  • چون نماند بیشه و سر در کشد  ** بیشه‌ها از عین دریا سر کشد 

  • Hence that Lord of relief (from sorrow) said, “Relate Traditions (drawn) from our Sea, since there is no harm (in doing so).”
  • بهر این گفت آن خداوند فرج  ** حدثوا عن بحرنا اذ لا حرج 

  • (Now) turn back from the Sea and set thy face towards dry land: talk only of the plaything, for it is better (more suitable) for the child,
  • باز گرد از بحر و رو در خشک نه  ** هم ز لعبت گو که کودک‌راست به 

  • So that in his boyhood, (advancing) little by little beyond the plaything, his spirit may become acquainted with the ocean of Reason.
  • تا ز لعبت اندک اندک در صبا  ** جانش گردد با یم عقل آشنا 

  • By means of that play the boy is (gradually) acquiring reason, though superficially it (his play) is repugnant (to reason). 2255
  • عقل از آن بازی همی‌یابد صبی  ** گرچه با عقلست در ظاهر ابی 

  • How can a demented child play? There must be (in the child) a part (of reason) in order that it (the part) may attain to the whole.
  • کودک دیوانه بازی کی کند  ** جزو باید تا که کل را فی کند 

  • Returning to the Story of the dome and the treasure.
  • رجوع کردن به قصه‌ی قبه و گنج 

  • Lo, the idea of that fakir with (his cries) “Come! come!” has rendered me unfeignedly (really) unable (to resist his appeal).
  • نک خیال آن فقیرم بی‌ریا  ** عاجز آورد از بیا و از بیا 

  • You do not hear his cry, (but) I hear it, because I am his confidant in my inmost thoughts.
  • بانگ او تو نشنوی من بشنوم  ** زانک در اسرار همراز ویم 

  • Do not regard him as a seeker of the treasure; he is the treasure himself, how should the lover in reality be other than the beloved?
  • طالب گنجش مبین خود گنج اوست  ** دوست کی باشد به معنی غیر دوست 

  • At even moment he is bowing down (in worship) to himself: the bowing is (performed) in front of the mirror for the sake of (beholding) the face. 2260
  • سجده خود را می‌کند هر لحظه او  ** سجده پیش آینه‌ست از بهر رو 

  • If he saw in the mirror a single mite without any phantasy, nothing would be left of him.
  • گر بدیدی ز آینه او یک پشیز  ** بی‌خیالی زو نماندی هیچ چیز 

  • Both his phantasies and he (himself) would vanish: his knowledge would be obliterated in nescience.
  • هم خیالاتش هم او فانی شدی  ** دانش او محو نادانی شدی 

  • From our nescience another knowledge would rise into clear view, saying, “Lo, I am (God.”
  • دانشی دیگر ز نادانی ما  ** سر برآوردی عیان که انی انا 

  • The (Divine) call was coming (to the angels)—”Bow down to Adam, for ye are (essentially) Adam, and for a moment see yourselves to be (identical with) him.”
  • اسجدوا لادم ندا آمد همی  ** که آدمید و خویش بینیدش دمی 

  • He (God) removed strabism from their eyes, so that the earth became identical with the azure heavens. 2265
  • احولی از چشم ایشان دور کرد  ** تا زمین شد عین چرخ لاژورد 

  • He said, “There is no god,” and He said, “except God”: not (any god) became except God, and Unity blossomed forth (was revealed).
  • لا اله گفت و الا الله گفت  ** گشت لا الا الله و وحدت شکفت 

  • The time has come for that righteous beloved and dear friend (of God) to pull my ear (and lead me)
  • آن حبیب و آن خلیل با رشد  ** وقت آن آمد که گوش ما کشد 

  • Towards the fountain (of Unity), saying, “Wash thy mouth clean of these things: do not tell that which we have concealed from the people.
  • سوی چشمه که دهان زینها بشو  ** آنچ پوشیدیم از خلقان مگو 

  • And if thou tell (it), it will not become manifest, (yet) thou wilt be guilty of attempting to reveal it.
  • ور بگویی خود نگردد آشکار  ** تو به قصد کشف گردی جرم‌دار 

  • But, mark, I am compassing them about: I am at once the speaker and the hearer of this (mystery). 2270
  • لیک من اینک بریشان می‌تنم  ** قایل این سامع این هم منم 

  • Tell (only) of the (outward) form of the dervish and the picture (external description) of the treasure. These folk are addicted to (worldly) trouble: tell (them) of trouble.
  • صورت درویش و نقش گنج گو  ** رنج کیش‌اند این گروه از رنج گو 

  • The fountain of Mercy has become unlawful to them: they are drinking cup after cup of deadly poison.
  • چشمه‌ی راحت بریشان شد حرام  ** می‌خورند از زهر قاتل جام‌جام 

  • Having filled their skirts with clods, they are taking them along in order to make a dam for these fountains.
  • خاکها پر کرده دامن می‌کشند  ** تا کنند این چشمه‌ها را خشک‌بند 

  • How should this fountain, which is replenished by the Sea, be stopped up by this good or bad folk’s handful of earth?
  • کی شود این چشمه‌ی دریامدد  ** مکتنس زین مشت خاک نیک و بد 

  • But it (the fountain) says, ‘With you, I am closed; Without you, I continue (to flow) unto everlasting.’ ” 2275
  • لیک گوید با شما من بسته‌ام  ** بی‌شما من تا ابد پیوسته‌ام 

  • The (worldly) folk are perverted in their appetites: (they are) eating earth and have left the water (untasted).
  • قوم معکوس‌اند اندر مشتها  ** خاک‌خوار و آب را کرده رها 

  • The people (of the world) have a nature opposite to that of the prophets: the people deem the dragon (the world) an object of reliance.
  • ضد طبع انبیا دارند خلق  ** اژدها را متکا دارند خلق 

  • Inasmuch as you have known (from the Qur’an) the eye-bandage whereby God steals (the sight) do you know at all to what you have shut your eyes?
  • چشم‌بند ختم چون دانسته‌ای  ** هیچ دانی از چه دیده بسته‌ای 

  • To what instead have you opened these eyes (of yours)? (Whatever it be), know that in every respect it is a bad exchange for you.
  • بر چه بگشادی بدل این دیده‌ها  ** یک به یک بس البدل دان آن ترا