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
When you are entirely satiated with one (kind of food), fifty (other) foods become cold (displeasing) to your heart.3670
از یکی چون سیر گشتی تو تمام ** سرد شد اندر دلت پنجه طعام
In hunger, then, you are seeing double, for you have regarded a single one as a hundred thousand.
در مجاعت پس تو احول دیده‌ای ** که یکی را صد هزاران دیده‌ای
We had (previously) told of the sickness of the handmaiden and (the story) of the physicians and also their lack of understanding—
گفته بودیم از سقام آن کنیز ** وز طبیبان و قصور فهم نیز
How those physicians were like an unbridled horse, heedless of the rider and having no profit (of him).
کان طبیبان هم‌چو اسپ بی‌عذار ** غافل و بی‌بهره بودند از سوار
(Though) their palates were covered with sores made by the impact of the bit, and their hooves wounded by (continually) changing step,
کامشان پر زخم از قرع لگام ** سمشان مجروح از تحویل گام
They had not become aware (of the truth and never said to themselves), “Lo, on our back is a nimble Trainer who displays masterly skill.3675
ناشده واقف که نک بر پشت ما ** رایض و چستیست استادی‌نما
Our turning the head to and fro is not caused by this bit, but only by the control of a successful Rider.