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یہ صفحہ صرف وزنِ فاعلاتن فاعلاتن فاعلن (رمل مسدس محذوف یا وزن مثنوی) میں آنے والی نظمیں دکھاتا ہے۔
How the king gave back the treasure-scroll to the fakir, saying, “Take it: we are quit of it.”
رومی » مثنوی معنوی » دفتر ششم » بخش 69 - باز دادن شاه گنجنامه را به آن فقیر کی بگیر ما از سر این برخاستیم
Story of the disciple of Shaykh (Abú) Hasan Kharraqání, may God sanctify his spirit!
رومی » مثنوی معنوی » دفتر ششم » بخش 70 - حکایت مرید شیخ حسن خرقانی قدس الله سره
How the new-comer asked the Shaykh's wife, “Where is the Shaykh? Where shall I look for him?” and the rude answer given by the Shaykh's wife.
رومی » مثنوی معنوی » دفتر ششم » بخش 71 - پرسیدن آن وارد از حرم شیخ کی شیخ کجاست کجا جوییم و جواب نافرجام گفتن حرم
How the disciple answered that railing woman and bade her refrain from her unbelief and idle talk.
رومی » مثنوی معنوی » دفتر ششم » بخش 72 - جواب گفتن مرید و زجر کردن مرید آن طعانه را از کفر و بیهوده گفتن
How the disciple turned back from the Shaykh's house and questioned the people (in the neighbourhood), and how they directed him, saying, “The Shaykh has gone to such and such a forest.”
رومی » مثنوی معنوی » دفتر ششم » بخش 73 - واگشتن مرید از وثاق شیخ و پرسیدن از مردم و نشان دادن ایشان کی شیخ به فلان بیشه رفته است
How the disciple gained his wish and met the Shaykh near the forest.
رومی » مثنوی معنوی » دفتر ششم » بخش 74 - یافتن مرید مراد را و ملاقات او با شیخ نزدیک آن بیشه
The (Divine) purpose in (saying), “Lo, I will place a viceroy in the earth.”
رومی » مثنوی معنوی » دفتر ششم » بخش 75 - حکمت در انی جاعل فی الارض خلیفة
The evidentiary miracle of Húd, on whom be peace, in the deliverance of the true believers of the community at the moment when the Wind descended.
رومی » مثنوی معنوی » دفتر ششم » بخش 76 - معجزهٔ هود علیهالسلام در تخلص مؤمنان امت به وقت نزول باد
Returning to the Story of the dome and the treasure.
رومی » مثنوی معنوی » دفتر ششم » بخش 77 - رجوع کردن به قصهٔ قبه و گنج
How the seeker of the treasure, after having searched much and having been reduced to helplessness and despair, turned to God most High, saying, “O Thou to whom manifestation belongs, do. Thou make this hidden thing evident!”
رومی » مثنوی معنوی » دفتر ششم » بخش 78 - انابت آن طالب گنج به حق تعالی بعد از طلب بسیار و عجز و اضطرار کی ای ولی الاظهار تو کن این پنهان را آشکار
How the Voice from heaven called to the seeker of the treasure and acquainted him with the truth of the mysteries thereof.
رومی » مثنوی معنوی » دفتر ششم » بخش 79 - آواز دادن هاتف مر طالب گنج را و اعلام کردن از حقیقت اسرار آن
Story of the three travellers—a Moslem, a Christian, and a Jew— who obtained (a gift of) some food at a hostelry. The Christian and the Jew had already eaten their fill, so they said, “Let us eat this food to- morrow.” The Moslem was fasting, and he remained hungry because he was overpowered (by his companions).
رومی » مثنوی معنوی » دفتر ششم » بخش 80 - حکایت آن سه مسافر مسلمان و ترسا و جهود و آن کی به منزل قوتی یافتند و ترسا و جهود سیر بودند گفتند این قوت را فردا خوریم مسلمان صایم بود گرسنه ماند از آنک مغلوب بود
Story of the camel and the ox and the ram who found a bunch of grass on the road, and each said, “I will eat it.”
رومی » مثنوی معنوی » دفتر ششم » بخش 81 - حکایت اشتر و گاو و قج که در راه بند گیاه یافتند هر یکی میگفت من خورم
Parable.
رومی » مثنوی معنوی » دفتر ششم » بخش 82 - مثل
How the Moslem in reply told his companions, the Jew and the Christian, what he had seen (in his dream), and how they were disappointed.
رومی » مثنوی معنوی » دفتر ششم » بخش 83 - جواب گفتن مسلمان آنچ دید به یارانش جهود و ترسا و حسرت خوردن ایشان
How the Sayyid, the King of Tirmid, proclaimed that he would give robes of honour and horses and slave-boys and slave-girls and a large sum in gold to any one who would go on urgent business to Samarcand (and complete the journey) in three or four days; and how Dalqak, having heard the news of this proclamation in the country (where he then was), came post-haste to the king, saying, “I, at all events, cannot go.”
رومی » مثنوی معنوی » دفتر ششم » بخش 84 - منادی کردن سید ملک ترمد کی هر کی در سه یا چهار روز به سمرقند رود به فلان مهم خلعت و اسپ و غلام و کنیزک و چندین زر دهم و شنیدن دلقک خبر این منادی در ده و آمدن به اولاقی نزد شاه کی من باری نتوانم رفتن
Story of the attachment between the mouse and the frog: how they tied their legs together with a long string, and how a raven carried off the mouse, and how the frog was suspended (in the air) and lamented and repented of having attached himself to an animal of a different species instead of sorting with one of his own kind.
رومی » مثنوی معنوی » دفتر ششم » بخش 85 - حکایت تعلق موش با چغز و بستن پای هر دو به رشتهای دراز و بر کشیدن زاغ موش را و معلق شدن چغز و نالیدن و پشیمانی او از تعلق با غیر جنس و با جنس خود ناساختن
How the mouse made an arrangement with the frog, saying, “I cannot come to you in the water when I want (to see you). There must be some means of communication between us, so that when I come to the river-bank I may be able to let you know, and when you come to the mouse-hole you may be able to let me know, etc.”
رومی » مثنوی معنوی » دفتر ششم » بخش 86 - تدبیر کردن موش به چغز کی من نمیتوانم بر تو آمدن به وقت حاجت در آب میان ما وصلتی باید کی چون من بر لب جو آیم ترا توانم خبر کردن و تو چون بر سر سوراخ موشخانه آیی مرا توانی خبر کردن الی آخره
How the mouse exerted himself to the utmost in supplication and humble entreaty and besought the water-frog to grant him access (at all times).
رومی » مثنوی معنوی » دفتر ششم » بخش 87 - مبالغه کردن موش در لابه و زاری و وصلت جستن از چغز آبی
How the mouse humbly entreated the frog, saying, “Do not think of pretexts and do not defer the fulfilment of this request of mine, for ‘there are dangers in delay,’ and ‘the Súfí is the son of the moment.’” A son (child) does not withdraw his hand from the skirt of his father, and the Súfí's kind father, who is the “moment,” does not let him be reduced to the necessity of looking to the morrow (but) keeps him all the while absorbed, unlike the common folk, in (contemplation of) the garden of his (the father's) swift (immediate) reckoning. He (the Súfí) does not wait for the future. He is of the (timeless) River, not of Time, for “with God is neither morn nor eve”: there the past and the future and time without beginning and time without end do not exist: Adam is not prior nor is Dajjál (Antichrist) posterior. (All) these terms belong to the domain of the particular (discursive) reason and the animal soul: they are not (applicable) in the non-spatial and non-temporal world. Therefore he is the son of that “moment” by which is to be understood only a denial of the division of times (into several categories), just as (the statement) “God is One” is to be understood as a denial of duality, not as (expressing) the real nature of unity.
رومی » مثنوی معنوی » دفتر ششم » بخش 88 - لابه کردن موش مر چغز را کی بهانه میندیش و در نسیه مینداز انجاح این حاجت مرا کی فی التاخیر آفات و الصوفی ابن الوقت و ابن دست از دامن پدر باز ندارد و اب مشفق صوفی کی وقتست او را بنگرش به فردا محتاج نگرداند چندانش مستغرق دارد در گلزار سریع الحسابی خویش نه چون عوام منتظر مستقبل نباشد نهری باشد نه دهری کی لا صباح عند الله و لا مساء ماضی و مستقبل و ازل و ابد آنجا نباشد آدم سابق و دجال مسبوق نباشد کی این رسوم در خطهٔ عقل جز وی است و روح حیوانی در عالم لا مکان و لا زمان این رسوم نباشد پس او ابن وقتیست کی لا یفهم منه الا نفی تفرقة الا زمنة چنانک از الله واحد فهم شود نفی دوی نی حقیقت واحدی
Story of the night-thieves with whom Sultan Mahmúd fell in during the night (and joined them), saying, “I am one of you”; and how he became acquainted with their affairs, etc.
رومی » مثنوی معنوی » دفتر ششم » بخش 89 - حکایت شب دزدان کی سلطان محمود شب در میان ایشان افتاد کی من یکیام از شما و بر احوال ایشان مطلع شدن الی آخره
Story of the sea-cow: how it brings up the royal pearl from the depths of the ocean and at night lays it on the seashore and feeds in the resplendence and lustre thereof; and how the trader comes forth from his hiding-place and, when the cow has gone some distance away from the pearl, covers the pearl with loam and black clay and runs off and climbs a tree; and so on to the end of the story and exposition.
رومی » مثنوی معنوی » دفتر ششم » بخش 90 - قصهٔ آنک گاو بحری گوهر کاویان از قعر دریا بر آورد شب بر ساحل دریا نهد در درخش و تاب آن میچرد بازرگان از کمین برون آید چون گاو از گوهر دورتر رفته باشد بازرگان به لجم و گل تیره گوهر را بپوشاند و بر درخت گریزد الی آخر القصه و التقریب
Return to the Story of the mouse seeking the frog on the river-bank and pulling the string in order that the frog in the water might become aware of his seeking him.
رومی » مثنوی معنوی » دفتر ششم » بخش 91 - رجوع کردن به قصهٔ طلب کردن آن موش آن چغز را لبلب جو و کشیدن سر رشته تا چغز را در آب خبر شود از طلب او
Story of ‘Abdu ’l-Ghawth and his being carried off by the peris and staying among them for years, and how after (many) years he returned to his (native) town and his children, but could not endure to be parted from the peris, because he was really their congener and spiritually one with them.
رومی » مثنوی معنوی » دفتر ششم » بخش 92 - قصهٔ عبدالغوث و ربودن پریان او را و سالها میان پریان ساکن شدن او و بعد از سالها آمدن او به شهر و فرزندان خویش را باز ناشکیفتن او از آن پریان به حکم جنسیت و همدلی او با ایشان
Story of the man who had an allowance from the Police Inspector of Tabríz and had incurred (large) debts in expectation of that allowance, since he was unaware of his (the Inspector's) death. The gist (of the story is that) his debts were paid, not by any living person, but by the deceased Inspector, (for) as has been said, “He that died and found peace is not dead: the (real) dead one is the man (spiritually) dead among the (materially) living.”
رومی » مثنوی معنوی » دفتر ششم » بخش 93 - داستان آن مرد کی وظیفه داشت از محتسب تبریز و وامها کرده بود بر امید آن وظیفه و او را خبر نه از وفات او حاصل از هیچ زندهای وام او گزارده نشد الا از محتسب متوفی گزارده شد چنانک گفتهاند لیس من مات فاستراح بمیت انما المیت میت الاحیاء
How Ja‘far, may God be well-pleased with him, advanced alone to capture a fortress, and how the king of the fortress consulted (his vizier) as to the means of repelling him, and how the vizier said to the king, “Beware! Surrender (it) and do not be so foolhardy as to hurl thyself upon him; for this man is (Divinely) aided and possesses in his soul a great collectedness (derived) from God,” etc.
رومی » مثنوی معنوی » دفتر ششم » بخش 94 - آمدن جعفر رضی الله عنه به گرفتن قلعه به تنهایی و مشورت کردن ملک آن قلعه در دفع او و گفتن آن وزیر ملک را کی زنهار تسلیم کن و از جهل تهور مکن کی این مرد میدست و از حق جمعیت عظیم دارد در جان خویش الی آخره
Return to the Story of the man who incurred (great) debts and his coming to Tabríz in hope of (enjoying) the favour of the Inspector of Police.
رومی » مثنوی معنوی » دفتر ششم » بخش 95 - رجوع کردن به حکایت آن شخص وام کرده و آمدن او به امید عنایت آن محتسب سوی تبریز
How the poor stranger was informed of the Inspector's death and begged God to pardon him for having relied upon a created being and having rested his hopes upon the bounty of a created being; and how he remembered the blessings he had received from God, and turned to God and repented of his sin: “then those who disbelieve equal (Him with others).”
رومی » مثنوی معنوی » دفتر ششم » بخش 96 - باخبر شدن آن غریب از وفات آن محتسب و استغفار او از اعتماد بر مخلوق و تعویل بر عطای مخلوق و یاد نعمتهای حق کردنش و انابت به حق از جرم خود ثُمَّ الَّذینَ کَفَروا بِرَبِّهِمْ یَعْدِلونَ
Parable of the man who sees double. (He is) like the stranger in the town of Kásh (Káshán), whose name was ‘Umar. Because of this (name) they (refused to serve him and) passed him on from one shop to another. He did not perceive that all the shops were one in this respect that they (the shopkeepers) would not sell bread to (a person named) ‘Umar; (so he did not say to himself), “Here (and now) I will repair my error (and say), ‘I made a mistake: my name is not ‘Umar.’ When I recant and repair my error in this shop, I shall get bread from all the shops in the town; but if, without repairing my error, I still keep the name ‘Umar and depart from this shop (to another), (then) I am deprived (of bread) and seeing double, for I (shall) have deemed (all) these shops to be separate from each other.”
رومی » مثنوی معنوی » دفتر ششم » بخش 97 - مثل دوبین همچو آن غریب شهر کاش عمر نام کی از یک دکانش به سبب این به آن دکان دیگر حواله کرد و او فهم نکرد کی همه دکان یکیست درین معنی کی به عمر نان نفروشند هم اینجا تدارک کنم من غلط کردم نامم عمر نیست چون بدین دکان توبه و تدارک کنم نان یابم از همه دکانهای این شهر و اگر بیتدارک همچنین عمر نام باشم ازین دکان در گذرم محرومم و احولم و این دکانها را از هم جدا دانستهام
How the (Inspector's) bailiff sought subscriptions in all parts of the city of Tabríz, and how (only) a small amount was collected, and how the poor stranger went to visit the Inspector's tomb and related this (pitiful) tale on his grave by the method of concentrating the mind on prayer (for his help), etc.
رومی » مثنوی معنوی » دفتر ششم » بخش 98 - توزیع کردن پایمرد در جملهٔ شهر تبریز و جمع شدن اندک چیز و رفتن آن غریب به تربت محتسب به زیارت و این قصه را بر سر گور او گفتن به طریق نوحه الی آخره
How the Khwárizmsháh, may God have mercy upon him, while riding for pleasure, saw an exceedingly fine horse in his cavalcade; and how the king's heart fell in love with the beauty and elegance of the horse; and how the ‘Imádu ’l-Mulk caused the horse to appear undesirable to the king; and how the king preferred his (the ‘Imádu ’l-Mulk's) word to his own sight, as the Hakím (Saná’í), may God have mercy upon him, has said in the Iláhí-náma: “When the tongue of envy turns slave-dealer (salesman), you may get a Joseph for an ell of linen.” Owing to the envious feelings of Joseph's brethren when they acted as brokers (in selling him), (even) such a great beauty (as his) was veiled from the heart (perception) of the buyers and he began to seem ugly (to them), for “they (his brethren) were setting little value on him.”
رومی » مثنوی معنوی » دفتر ششم » بخش 99 - دیدن خوارزمشاه رحمه الله در سیران در موکب خود اسپی بس نادر و تعلق دل شاه به حسن و چستی آن اسپ و سرد کردن عمادالملک آن اسپ را در دل شاه و گزیدن شاه گفت او را بر دید خویش چنانک حکیم رحمة الله علیه در الهینامه فرمود چون زبان حسد شود نخاس یوسفی یابی از گزی کرباس از دلالی برادران یوسف حسودانه در دل مشتریان آن چندان حسن پوشیده شد و زشت نمودن گرفت کی وَ کانوا فیهِ مِنَ الزّاهِدینَ
How Joseph the Siddíq (truthful witness)—the blessings of God be upon him!—was punished with imprisonment “for several years” because of his seeking help from another than God and saying (to him), “Mention me in thy lord's presence,” together with the exposition thereof.
رومی » مثنوی معنوی » دفتر ششم » بخش 100 - ماخذهٔ یوسف صدیق صلواتالله علیه به حبس بضع سنین به سبب یاری خواستن از غیر حق و گفتن اذکرنی عند ربک مع تقریره
Return to the Story of the bailiff and the poor debtor: how they turned back from the Khwája's grave, and how the bailiff saw the Khwája in a dream, etc.
رومی » مثنوی معنوی » دفتر ششم » بخش 101 - رجوع کردن به قصهٔ آن پایمرد و آن غریب وامدار و بازگشتن ایشان از سر گور خواجه و خواب دیدن پایمرد خواجه را الی آخره
[How the Khwája disclosed to the bailiff in his dream the means of paying the debts incurred by the friend who had come (to visit him); and how he indicated the spot where the money was buried, and sent a message to his heirs that on no account should they regard that (sum of money) as too much (for the debtor) or withhold anything (from him), and that (even) though he were to refuse the whole or a part of it they must let it remain in the place (where it was accessible), in order that any one who wished might take it away; ‘for,’ said he, ‘I have made vows to God that not one mite of that money shall come back again to me and those connected with me,’ etc.]
رومی » مثنوی معنوی » دفتر ششم » بخش 102 - گفتن خواجه در خواب به آن پایمرد وجوه وام آن دوست را کی آمده بود و نشان دادن جای دفن آن سیم و پیغام کردن به وارثان کی البته آن را بسیار نبینند وهیچ باز نگیرند و اگر چه او هیچ از آن قبول نکند یا بعضی را قبول نکند هم آنجا بگذارند تا هر آنک خواهد برگیرد کی من با خدا نذرها کردم کی از آن سیم به من و به متعلقان من حبهای باز نگردد الی آخره
Story of the King who enjoined his three sons, saying, “In this journey through my empire establish certain arrangements in such-and-such a place and appoint certain viceroys in such-and-such a place, but for God's sake, for God's sake, do not go to such-and-such a fortress and do not roam around it.”
رومی » مثنوی معنوی » دفتر ششم » بخش 103 - حکایت آن پادشاه و وصیت کردن او سه پسر خویش را کی درین سفر در ممالک من فلان جا چنین ترتیب نهید و فلان جا چنین نواب نصب کنید اما الله الله به فلان قلعه مروید و گرد آن مگردید
Explaining that the gnostic seeks replenishment from the Fountainhead of everlasting life and that he is relieved of any need to seek replenishment and draw (supplies) from the fountains of inconstant water; and the sign thereof is his holding aloof from the abode of delusion; for when a man relies on the replenishments drawn from those fountains, he slackens in his search for the Fountain everlasting and permanent. “A work done from within thy soul is necessary, for no door will be opened to thee by things given on loan. A water-spring inside the house is better than an aqueduct that comes from outside.”
رومی » مثنوی معنوی » دفتر ششم » بخش 104 - بیان استمداد عارف از سرچشمهٔ حیات ابدی و مستغنی شدن او از استمداد و اجتذاب از چشمههای آبهای بیوفا کی علامة ذالک التجافی عن دار الغرور کی آدمی چون بر مددهای آن چشمهها اعتماد کند در طلب چشمهٔ باقی دایم سست شود کاریز درون جان تو میباید کز عاریهها ترا دری نگشاید یک چشمهٔ آب از درون خانه به زان جویی که آن ز بیرون آید
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.
رومی » مثنوی معنوی » دفتر ششم » بخش 105 - روان شدن شهزادگان در ممالک پدر بعد از وداع کردن ایشان شاه را و اعادت کردن شاه وقت وداع وصیت را الی آخره
How the Sultan's sons went to the forbidden fortress, inasmuch as man eagerly covets that which he is refused—“We rendered our service, but thy evil nature could not buy the servant (could not profit by the service that we rendered).” They trod all their father's injunctions and counsels underfoot, so that they fell into the pit of tribulation, and their reproachful souls (consciences) were saying to them, “Did not a warner come to you?” while they, weeping and contrite, replied, “If we had been wont to hearken or understand we should not have been among those who dwell in the flaming Fire.”
رومی » مثنوی معنوی » دفتر ششم » بخش 106 - رفتن پسران سلطان به حکم آنک الانسان حریص علی ما منع ما بندگی خویش نمودیم ولیکن خوی بد تو بنده ندانست خریدن به سوی آن قلعهٔ ممنوع عنه آن همه وصیتها و اندرزهای پدر را زیر پا نهادند تا در چاه بلا افتادند و میگفتند ایشان را نفوس لوامه الم یاتکم نذیر ایشان میگفتند گریان و پشیمان لوکنا نسمع او نعقل ماکنا فی اصحاب السعیر
How in the pavilion of the fortress adorned with pictures they (the princes) saw a portrait of the daughter of the King of China and how all three lost their senses and fell into distraction and made inquiries, asking, “Whose portrait is this?”
رومی » مثنوی معنوی » دفتر ششم » بخش 107 - دیدن ایشان در قصر این قلعهٔ ذات الصور نقش روی دختر شاه چین را و بیهوش شدن هر سه و در فتنه افتادن و تفحص کردن کی این صورت کیست
Story of the Sadr-i Jahán of Bukhárá. (It was his custom that) any beggar who begged with his tongue was excluded from his universal and unstinted charity. A certain poor savant, forgetting (this rule) and being excessively eager and in a hurry, begged (alms) with his tongue (while the Sadr was passing) amidst his cavalcade. The Sadr-i Jahán averted his face from him, and (though) he contrived a new trick every day and disguised himself, now as a woman veiled in a chádar and now as a blind man with bandaged eyes and face, he (the Sadr) always had discernment enough to recognize him, etc.
رومی » مثنوی معنوی » دفتر ششم » بخش 108 - حکایت صدر جهان بخارا کی هر سایلی کی به زبان بخواستی از صدقهٔ عام بیدریغ او محروم شدی و آن دانشمند درویش به فراموشی و فرط حرص و تعجیل به زبان بخواست در موکب صدر جهان از وی رو بگردانید و او هر روز حیلهٔ نو ساختی و خود را گاه زن کردی زیر چادر وگاه نابینا کردی و چشم و روی خود بسته به فراستش بشناختی الی آخره
Story of two brothers, one of whom had a few hairs on his chin while the other was a beardless boy. They went to sleep in a house for celibates. One night, as it happened, the boy lateribus congestis nates obtexit. Denique paedicator adrepsit, lateres ab ejus tergo callide et molliter summovit. The boy awoke and began to quarrel, saying, “Where are these bricks? Where have you taken them to? Why did you take them?” He replied, “Why did you put these bricks there?” etc.
رومی » مثنوی معنوی » دفتر ششم » بخش 109 - حکایت آن دو برادر یکی کوسه و یکی امرد در عزب خانهای خفتند شبی اتفاقا امرد خشتها بر مقعد خود انبار کرد عاقبت دباب دب آورد و آن خشتها را به حیله و نرمی از پس او برداشت کودک بیدار شد به جنگ کی این خشتها کو کجا بردی و چرا بردی او گفت تو این خشتها را چرا نهادی الی آخره
Commentary on the Tradition that Mustafá (Mohammed)—the blessings of God be upon him!—said, “There are two greedy ones who will never be satisfied: the seeker of the present world and the seeker of knowledge.” This “knowledge” must be different from “knowledge of the present world,” in order that there may be the two (separate) classes (mentioned in the Tradition); but “knowledge of the present world” is just the same (in effect) as “the present world,” etc.; and if it (the double phrase used above) be equivalent to “the seeker of the present world and the seeker of the present world,” that would be repetition, not division (into two categories). With the exposition thereof.
رومی » مثنوی معنوی » دفتر ششم » بخش 110 - در تفسیر این خبر کی مصطفی صلواتالله علیه فرمود منهومان لا یشبعان طالب الدنیا و طالب العلم کی این علم غیر علم دنیا باید تا دو قسم باشد اما علم دنیا هم دنیا باشد الی آخره و اگر همچنین شود کی طالب الدنیا و طالب الدنیا تکرار بود نه تقسیم مع تقریره
How the three princes discussed the (best) plan to adopt in view of what had occurred.
رومی » مثنوی معنوی » دفتر ششم » بخش 111 - بحث کردن آن سه شهزاده در تدبیر آن واقعه
The discourse of the eldest brother.
رومی » مثنوی معنوی » دفتر ششم » بخش 112 - مقالت برادر بزرگین
Anecdote of a king who brought a learned doctor into his banquet-hall by force and made him sit down. (When) the cup-bearer offered him wine and held out the goblet to him, the doctor averted his face and began to look sour and behave rudely. The king said to the cup-bearer, “Come, put him in a good humour.” The cup-bearer beat him on the head several times and made him drink the wine, etc.
رومی » مثنوی معنوی » دفتر ششم » بخش 113 - ذکر آن پادشاه که آن دانشمند را به اکراه در مجلس آورد و بنشاند ساقی شراب بر دانشمند عرضه کرد ساغر پیش او داشت رو بگردانید و ترشی و تندی آغاز کرد شاه ساقی را گفت کی هین در طبعش آر ساقی چندی بر سرش کوفت و شرابش در خورد داد الی آخره
How, after full discussion and debate, the princes set out for the province of China towards their beloved and the object (of their desire), in order that they might be as near as possible to that object; (for) although the way to union is barred, ’tis praiseworthy to approach as near as is possible.
رومی » مثنوی معنوی » دفتر ششم » بخش 114 - روان گشتن شاهزادگان بعد از تمام بحث و ماجرا به جانب ولایت چین سوی معشوق و مقصود تا به قدر امکان به مقصود نزدیکتر باشند اگر چه راه وصل مسدودست به قدر امکان نزدیکتر شدن محمودست الی آخره
Story of Imra’u ’l-Qays, who was the king of the Arabs and exceedingly handsome: he was the Joseph of his time, and the Arab women were desperately in love with him, like Zalíkhá (with Joseph). He had the poetic genius (and composed the ode beginning)— “Halt, let us weep in memory of a beloved and a dwelling-place.” Since all the women desired him with (heart and) soul, one may well wonder what was the object of his love-songs and lamentations. Surely he knew that all these (beauteous forms) are copies of a (unique) picture which have been drawn (by the Artist) on frames of earth. At last there came to this Imra’u ’l-Qays such a (spiritual) experience that in the middle of the night he fled from his kingdom and children and concealed himself in the garb of a dervish and wandered from that clime to another clime in search of Him who transcends all climes: “He chooseth for His mercy whom He will”; and so forth.
رومی » مثنوی معنوی » دفتر ششم » بخش 115 - حکایت امرء القیس کی پادشاه عرب بود و به صورت عظیم به جمال بود یوسف وقت خود بود و زنان عرب چون زلیخا مردهٔ او و او شاعر طبع قفا نبک من ذکری حبیب و منزل چون همه زنان او را به جان میجستند ای عجب غزل او و نالهٔ او بهر چه بود مگر دانست کی اینها همه تمثال صورتیاند کی بر تختههای خاک نقش کردهاند عاقبت این امرء القیس را حالی پیدا شد کی نیمشب از ملک و فرزند گریخت و خود را در دلقی پنهان کرد و از آن اقلیم به اقلیم دیگر رفت در طلب آن کس کی از اقلیم منزه است یختص برحمته من یشاء الی آخره
How, after they had stayed in hiding and tarried patiently for a long while in the capital of China, where the Emperor was enthroned, the eldest (brother) lost patience and said, “Farewell! I will go and present myself to the King. Either my feet will bring me to the object of my quest, or I will lose my head there as (I have already lost) my heart”— (The Persian translation of this Arabic verse is): “Either my feet will bring me to the object of my quest and desire, or I will give away my head there as (I have given away) my heart”— and how the good advice of his brothers was of no avail. “O thou that chidest those in love, let them alone! How shouldst thou direct a band which God has led astray?” And so forth.
رومی » مثنوی معنوی » دفتر ششم » بخش 116 - بعد مکث ایشان متواری در بلاد چین در شهر تختگاه و بعد دراز شدن صبر بیصبر شدن آن بزرگین کی من رفتم الوداع خود را بر شاه عرضه کنم اما قدمی تنیلنی مقصودی او القی راسی کفادی ثم یا پای رساندم به مقصود و مراد یا سر بنهم همچو دل از دست آنجا و نصیحت برادران او را سود ناداشتن یا عاذل العاشقین دع فة اضلها الله کیف ترشدها الی آخره
[Setting forth (the case of) the earnest seeker who does not refrain from exerting himself to the utmost, although he knows that the amplitude of God's bounty may cause the object of his desire to reach him from a different quarter and by means of work of a different kind which he has never imagined; but since all his thoughts and hopes are fixed on this particular method (of attaining his object), he continues to knock at this same door, (knowing that) maybe God most High will cause his appointed portion to reach him through some other door which he has not foreseen, ‘and will provide for him from a quarter on which he does not reckon’—‘Man proposes but God disposes.’ And, (again), a slave (of God) may conceive, as beseems a slave, that although he keeps knocking at this (particular) door he will be supplied from another door; and (nevertheless) God most High may cause his portion to reach him through this very door (at which he is knocking). In short, all these (doors) are the doors of one Palace. And the exposition thereof.]
رومی » مثنوی معنوی » دفتر ششم » بخش 117 - بیان مجاهد کی دست از مجاهده باز ندارد اگر چه داند بسطت عطاء حق را کی آن مقصود از طرف دیگر و به سبب نوع عمل دیگر بدو رساند کی در وهم او نبوده باشد او همه وهم و اومید درین طریق معین بسته باشد حلقهٔ همین در میزند بوک حق تعالی آن روزی را از در دیگر بدو رساند کی او آن تدبیر نکرده باشد و یرزقه من حیث لا یحتسب العبد یدبر والله یقدر و بود کی بنده را وهم بندگی بود کی مرا از غیر این در برساند اگر چه من حلقهٔ این در میزنم حق تعالی او را هم ازین در روزی رساند فیالجمله این همه درهای یکی سرایست مع تقریره
Story of the person who dreamed that his hopes of opulence would be fulfilled in Cairo, and that there was a treasure (buried) in a certain house in a certain quarter of that city. When he came to Cairo, some one said to him, “I have dreamed of a treasure in such and such a quarter and such and such a house in Baghdád”; and he named the quarter and house in which this person lived. The latter perceived, however, that the information concerning the treasure in Cairo had been given to him (in his dream) in order to make him realise that, (although) he must not seek anywhere but in his own house, this treasure would really and truly be gained only in Cairo.
رومی » مثنوی معنوی » دفتر ششم » بخش 118 - حکایت آن شخص کی خواب دید کی آنچ میطلبی از یسار به مصر وفا شود آنجا گنجیست در فلان محله در فلان خانه چون به مصر آمد کسی گفت من خواب دیدهام کی گنجیست به بغداد در فلان محله در فلان خانه نام محله و خانهٔ این شخص بگفت آن شخص فهم کرد کی آن گنج در مصر گفتن جهت آن بود کی مرا یقین کنند کی در غیر خانهٔ خود نمیباید جستن ولیکن این گنج یقین و محقق جز در مصر حاصل نشود
