Assuredly, by the decree and just dispensation (of God), (both) the waylaid and the waylayer are in the pit of farness (from God) and in an evil resting-place.3620
ره‌زده و ره‌زن یقین در حکم و داد ** در چه بعدند و در بس المهاد
(Both) the fool and the ghoul who deceived him must ever endure to be deprived of salvation and felicity.
گول را و غول را کو را فریفت ** از خلاص و فوز می‌باید شکیفت
Both the ass and he that caught the ass are (stuck) in the mud here: here (in this world) they are forgetful of (God) and there (in the next world) they are sunk (in woe)—
هم خر و خرگیر اینجا در گلند ** غافلند اینجا و آنجا آفلند
(All) except those who turn back from that (deception) and come (forth) from the autumn (of sensuality) into the springtide of (Divine) grace,
جز کسانی را که وا گردند از آن ** در بهار فضل آیند از خزان
And who repent, for God is ready to accept repentance, and cleave to His command, for a goodly Commander is He!
توبه آرند و خدا توبه‌پذیر ** امر او گیرند و او نعم الامیر
When, (moved) by sorrow, they raise a piteous cry, the highest Heaven trembles at the moaning of the sinners.3625
چون بر آرند از پشیمانی حنین ** عرش لرزد از انین المذنبین
It trembles even as a mother for her child: it takes them by the hand and draws them upward,
آن‌چنان لرزد که مادر بر ولد ** دستشان گیرد به بالا می‌کشد
Saying, “O ye whom God hath redeemed from delusion, behold the gardens of (Divine) grace and behold the forgiving Lord!
کای خداتان وا خریده از غرور ** نک ریاض فضل و نک رب غفور
Henceforth ye have everlasting provision and sustenance from God's air, not from the gutter (on the roof).”
بعد ازینتان برگ و رزق جاودان ** از هوای حق بود نه از ناودان
Inasmuch as the Sea is jealous of intermediaries, he that is thirsty as a fish takes leave of the water-skin.
چونک دریا بر وسایط رشک کرد ** تشنه چون ماهی به ترک مشک کرد
How the princes, having bidden the King farewell, set out on a journey through their father's empire, and how the King repeated his injunctions at the moment of farewell.
روان شدن شه‌زادگان در ممالک پدر بعد از وداع کردن ایشان شاه را و اعادت کردن شاه وقت وداع وصیت را الی آخره
The (King's) three sons set out, in the fashion of (men equipped for) travel, to (visit) their father's (distant) possessions,3630
عزم ره کردند آن هر سه پسر ** سوی املاک پدر رسم سفر
And to make a tour of his cities and fortresses for the purpose of regulating the administrative and economic conditions.
در طواف شهرها و قلعه‌هاش ** از پی تدبیر دیوان و معاش
They kissed the King's hand and bade him farewell; then the King, (who is) obeyed (by all), said to them:
دست‌بوس شاه کردند و وداع ** پس بدیشان گفت آن شاه مطاع
“Direct your course whithersoever your heart (inclination) may lead you, go (your way) under the protection of God, waving your hands (dancing joyously).
هر کجاتان دل کشد عازم شوید ** فی امان الله دست افشان روید
(Go anywhere) except to one fortress, the name of which is ‘the robber of reason’: it makes the coat tight for wearers of the tiara.
غیر آن یک قلعه نامش هش‌ربا ** تنگ آرد بر کله‌داران قبا
For God's sake, for God's sake, keep far away from that castle adorned with pictures, and beware of the peril!3635
الله الله زان دز ذات الصور ** دور باشید و بترسید از خطر
The front and back of its towers and its roof and floor are all (covered with) images and decorations and pictures,
رو و پشت برجهاش و سقف و پست ** جمله تمثال و نگار و صورتست
Like the chamber of Zalíkhá (which she made) full of pictures in order that Joseph should look upon her willy-nilly.
هم‌چو آن حجره‌ی زلیخا پر صور ** تا کند یوسف بناکامش نظر
Since Joseph would not look at her, she cunningly filled the room with portraits of herself,
چونک یوسف سوی او می‌ننگرید ** خانه را پر نقش خود کرد آن مکید
So that, wherever the fair-cheeked (youth) looked, he might see her face without having the power to choose.
تا به هر سو که نگرد آن خوش‌عذار ** روی او را بیند او بی‌اختیار
The peerless God hath made (all) the six directions a theatre for the display of His signs to the clairvoyant,3640
بهر دیده‌روشنان یزدان فرد ** شش جهت را مظهر آیات کرد
In order that, whatever animal or plant they look upon, they may feed on the meadows of Divine Beauty.
تا بهر حیوان و نامی که نگزند ** از ریاض حسن ربانی چرند
Hence He said unto the company (of mystics), ‘Wheresoever ye turn, His Face is there.
بهر این فرمود با آن اسپه او ** حیث ولیتم فثم وجهه
If in thirst ye drink some water from a cup, ye are beholding God within the water.’
از قدح‌گر در عطش آبی خورید ** در درون آب حق را ناظرید
He that is not a lover (of God) sees in the water his own image, O man of insight;
آنک عاشق نیست او در آب در ** صورت صورت خود بیند ای صاحب‌بصر
(But) since the lover's image has disappeared in Him (the Beloved), whom now should he behold in the water? Tell (me that)!3645
صورت عاشق چو فانی شد درو ** پس در آب اکنون کرا بیند بگو
Through the working of the Jealous One, they (the mystics) behold the beauty of God in the faces of the houris, like the moon (reflected) in water.
حسن حق بینند اندر روی حور ** هم‌چو مه در آب از صنع غیور
His jealousy is (directed) against a lover and sincere (adorer); His jealousy is not (directed) against a (human) devil and beast;
غیرتش بر عاشقی و صادقیست ** غیرتش بر دیو و بر استور نیست
(But) if the devil become a lover (of God), he has carried off the palm: he has become a Gabriel and his devilish nature is dead.
دیو اگر عاشق شود هم گوی برد ** جبرئیلی گشت و آن دیوی بمرد
(The meaning of) ‘the Devil became a true believer’ is made manifest on the occasion when by His (God's) grace a Yazíd becomes a Báyazíd.
اسلم الشیطان آنجا شد پدید ** که یزیدی شد ز فضلش بایزید
This topic is endless. Beware, O company (of travellers), keep your faces (safe) from that fortress!3650
این سخن پایان ندارد ای گروه ** هین نگه دارید زان قلعه وجوه
Oh, let not vain desire waylay you, or ye will fall into everlasting misery.
هین مبادا که هوستان ره زند ** که فتید اندر شقاوت تا ابد
’Tis a bounden duty to abstain from peril: hear disinterested advice from me.
از خطر پرهیز آمد مفترض ** بشنوید از من حدیث بی‌غرض
In seeking relief (from sorrow) ’tis better that one's wits should be sharp: ’tis better to abstain from (falling into) the ambuscade of tribulation.”
در فرج جویی خرد سر تیز به ** از کمین‌گاه بلا پرهیز به
If their father had not spoken these words and had not warned them against that fortress,
گر نمی‌گفت این سخن را آن پدر ** ور نمی‌فرمود زان قلعه حذر
Their party would never have approached the fortress, their desire would never have inclined towards it;3655
خود بدان قلعه نمی‌شد خیلشان ** خود نمی‌افتاد آن سو میلشان
For it was not well-known: it was exceedingly remote and aloof from the (other) fortresses and the highways.
کان نبد معروف بس مهجور بود ** از قلاع و از مناهج دور بود
(But) when he (the King) uttered that prohibition, their hearts were thrown by his speech into vain desire and into the quarter of phantasy,
چون بکرد آن منع دلشان زان مقال ** در هوس افتاد و در کوی خیال
And, because of this prohibition, a craving arose in their hearts to investigate the secret of that (fortress).
رغبتی زین منع در دلشان برست ** که بباید سر آن را باز جست
Who is (to be found) that will refrain from the forbidden thing, since man longs eagerly for what is forbidden?
کیست کز ممنوع گردد ممتنع ** چونک الانسان حریص ما منع
The veto causes the devout to hate (that which is vetoed); the veto incites the sensual to covet it.3660
نهی بر اهل تقی تبغیض شد ** نهی بر اهل هوا تحریض شد
Therefore He (God) leads many folk astray by this means, and by the same means He guides aright (many) a knowing heart.
پس ازین یغوی به قوما کثیر ** هم ازین یهدی به قلبا خبیر
How should the friendly dove be scared by the (fowler's) pipe? Nay, (only) the (wild) doves in the air are scared by that pipe.
کی رمد از نی حمام آشنا ** بل رمد زان نی حمامات هوا
Then they (the princes) said to him (the King), “We will perform the services (required of us), we will be intent on hearing and obeying (thy commands).
پس بگفتندش که خدمتها کنیم ** بر سمعنا و اطعناها تنیم
We will not turn aside from thy commands: ’twould be ingratitude to forget thy kindness”;
رو نگردانیم از فرمان تو ** کفر باشد غفلت از احسان تو
But, because of their reliance upon themselves, ’twas far from them to pronounce the saving clause and glorify God.3665
لیک استثنا و تسبیح خدا ** ز اعتماد خود بد از ایشان جدا
Mention of the saving clause and (of the need for) manifold precaution was made at the beginning of the Mathnawí.
ذکر استثنا و حزم ملتوی ** گفته شد در ابتدای مثنوی
If there are a hundred (religious) books, (yet) they are but one chapter: a hundred (different) regions seek but one place of worship.
صد کتاب ار هست جز یک باب نیست ** صد جهت را قصد جز محراب نیست
(All) these roads end in one House: (all) these thousand ears of corn are from one Seed.
این طرق را مخلصی یک خانه است ** این هزاران سنبل از یک دانه است
All the hundred thousand sorts of food and drink are (only) one thing in respect (of their final cause).
گونه‌گونه خوردنیها صد هزار ** جمله یک چیزست اندر اعتبار