تراجم
رینلڈ اے نکلسن کے تراجم میں رومی کی کتاب مثنوی معنوی
یہ صفحہ صرف رینلڈ اے نکلسن کے دستیاب تراجم والی نظمیں دکھاتا ہے۔
تراجم والی نظمیں
بخش 176جمع و توفیق میان نفی و اثبات یک چیز از روی نسبت و اختلاف جهت
How the negation and affirmation of one (and the same) thing may be combined and reconciled from the standpoint of relativity and difference of aspect.
بخش 177مسلهٔ فنا و بقای درویش
The question of the faná and baqá of the dervish.
بخش 178قصه وکیل صدر جهان کی متهم شد و از بخارا گریخت از بیم جان باز عشقش کشید رو کشان کی کار جان سهل باشد عاشقان را
Story of the Sadr-i Jahán's Wakíl (minister), who fell under suspicion and fled from Bukhárá in fear of his life; then love drew him back irresistibly, for the matter of life is of small account to lovers.
بخش 179پیدا شدن روح القدس بصورت آدمی بر مریم بوقت برهنگی و غسل کردن و پناه گرفتن بحق تعالی
The appearance of the Holy Spirit (Gabriel) in the shape of a man to Mary when she was undressed and washing herself, and how she took refuge with God.
بخش 180گفتن روح القدس مریم راکی من رسول حقم به تو آشفته مشو و پنهان مشو از من کی فرمان اینست
[How the Holy Spirit said to Mary, “I am sent to thee by God: be not agitated and do not hide from me, for this is the (Divine) command.”]
بخش 181عزم کردن آن وکیل ازعشق کی رجوع کند به بخارا لاابالیوار
How that Wakil, (moved) by love, made up his mind to return to Bukhara recklessly.
بخش 182پرسیدن معشوقی از عاشق غریب خود کی از شهرها کدام شهر را خوشتر یافتی و انبوهتر و محتشمتر و پر نعمتتر و دلگشاتر
How a loved one asked her lover who had travelled in foreign countries, “Which city didst thou find the fairest and most thronged and the most magnificent and rich and charming?”
بخش 183منع کردن دوستان او را از رجوع کردن به بخارا وتهدید کردن و لاابالی گفتن او
How his friends hindered him from returning to Bukhárá and threatened him, and how he said, “I don't care.”
بخش 184لاابالی گفتن عاشق ناصح و عاذل را از سر عشق
How the lover, impelled by love, said “I don't care” to the person who counselled and scolded him.
بخش 185رو نهادن آن بندهٔ عاشق سوی بخارا
How that loving servant turned his face towards Bukhárá.
بخش 186در آمدن آن عاشق لاابالی در بخارا وتحذیر کردن دوستان او را از پیداشدن
How the reckless lover entered Bukhárá, and how his friends deterred him from showing himself.
بخش 187جواب گفتن عاشق عاذلان را و تهدیدکنندگان را
How the lover answered those who scolded and threatened him.
بخش 188رسیدن آن عاشق به معشوق خویش چون دست از جان خود بشست
How that lover reached his Beloved when he washed his hands of (gave up) his life.
بخش 189صفت آن مسجد کی عاشقکش بود و آن عاشق مرگجوی لا ابالی کی درو مهمان شد
Description of the lover-killing mosque and of the death-seeking reckless lover who became a guest there.
بخش 190مهمان آمدن در آن مسجد
How the guest came into the mosque.
بخش 191ملامت کردن اهل مسجد مهمان عاشق را از شب خفتن در آنجا و تهدید کردن مرورا
How the people of the mosque blamed the lover-guest for (his intention of) sleeping the night there and threatened him.
بخش 192جواب گفتن عاشق عاذلان را
The lover's reply to those who chid him.
بخش 193عشق جالینوس برین حیات دنیا بود کی هنر او همینجا بکار میآید هنری نورزیده است کی در آن بازار بکار آید آنجا خود را به عوام یکسان میبیند
بخش 194دیگر باره ملامت کردن اهل مسجد مهمان را از شب خفتن در آن مسجد
How the people of the mosque blamed the guest once more for (his intention of) sleeping in the mosque by night.
بخش 195گفتن شیطان قریش را کی به جنگ احمد آیید کی من یاریها کنم وقبیلهٔ خود را بیاری خوانم و وقت ملاقات صفین گریختن
How Satan said to the Quraysh, “Go to war with Ahmad (Mohammed), for I will aid you and call my tribe to help”; and how, when the two battle-lines confronted each other, he fled.
بخش 196مکرر کردن عاذلان پند را بر آن مهمان آن مسجد مهمان کش
How the fault-finders repeated their advice to the guest of the guest-killing mosque.
بخش 197جواب گفتن مهمان ایشان را و مثل آوردن بدفع کردن حارس کشت به بانگ دف از کشت شتری را کی کوس محمودی بر پشت او زدندی
How the guest answered them and adduced the parable of the guardian of the cornfield who, by making a noise with the tomtom, sought to drive away from the cornfield a camel on whose back they were beating the big kettle-drum of (Sultan) Mahmúd.
بخش 198تمثیل گریختن مؤمن و بیصبری او در بلا به اضطراب و بیقراری نخود و دیگر حوایج در جوش دیگ و بر دویدن تا بیرون جهند
Comparison of the true believer's fleeing (from tribulation) and his impatience in affliction to the agitation and restlessness of chick-peas and other pot-herbs when boiling in the pot, and to their running upwards in order to jump out.
بخش 199تمثیل صابر شدن مؤمن چون بر شر و خیر بلا واقف شود
A comparison showing how the true believer becomes patient when he understands the inward meaning and the beneficial nature of tribulation.
بخش 200عذر گفتن کدبانو با نخود و حکمت در جوش داشتن کدبانو نخود را
(Showing) how the housewife made apologies to the chickpea, and (explaining) the wise purpose in her keeping the chickpea on the boil.
بخش 201باقی قصهٔ مهمان آن مسجد مهمان کش و ثبات و صدق او
The remainder of the story of the guest of that guest-killing mosque, and his firmness and sincerity.
بخش 202ذکرخیال بد اندیشیدن قاصر فهمان
Account of the conception of evil fancies by those deficient in understanding.
بخش 203تفسیر این خبر مصطفی علیه السلام کی للقران ظهر و بطن و لبطنه بطن الی سبعة ابطن
Commentary on the Tradition of Mustafá (Mohammed), on whom be peace, that the Qur’án hath an exterior (sense) and an interior (sense), and that its interior (sense) hath an interior (sense), (and so on) to seven interior (senses).
بخش 204بیان آنک رفتن انبیا و اولیا به کوهها و غارها جهت پنهان کردن خویش نیست و جهت خوف تشویش خلق نیست بلک جهت ارشاد خلق است و تحریض بر انقطاع از دنیا به قدر ممکن
It is explained that the going of the prophets and the saints, on whom be peace, to mountains and caves, is not for the purpose of hiding themselves and on account of their fear of being disturbed by the people, but for the purpose of guiding the people in the right way and inciting them to abandon this world as much as is possible.
بخش 205تشبیه صورت اولیا و صورت کلام اولیا به صورت عصای موسی و صورت افسون عیسی علیهما السلام
Comparison of the form of the saints and the form of the speech of the saints to the form of the rod of Moses and to the form of the incantation of Jesus, peace be on them both!
بخش 206تفسیر یا جبال اوبی معه والطیر
Commentary on (the text), O ye mountains, repeat (the praise of God) in accord with him, and the birds (likewise).
بخش 207جواب طعنهزننده در مثنوی از قصور فهم خود
Reply to him who rails at the Mathnawi on account of his being deficient in understanding.
بخش 208مثل زدن در رمیدن کرهٔ اسپ از آب خوردن به سبب شخولیدن سایسان
Parable of the foal's refusing to drink the water because of the bawling of the grooms.
بخش 209بقیهٔ ذکر آن مهمان مسجد مهمانکش
The remainder of the story of the guest in the guest-killing mosque.
بخش 210تفسیر آیت وَ أَجْلِبْ عَلَیْهِمْ بِخَیْلِکَ وَ رَجِلِکَ
Commentary on the verse (of the Qur’án): “And raise the battle-cry against them with thy horsemen and men on foot.”
بخش 211رسیدن بانگ طلسمی نیمشب مهمان مسجد را
How the talismanic cry came at midnight to (the ears of) the guest in the mosque.
بخش 212ملاقات آن عاشق با صدر جهان
The meeting of the lover with the Şadr-ı Ĵahan.
بخش 213جذب هر عنصری جنس خود را کی در ترکیب آدمی محتبس شده است به غیر جنس
How each element attracts its congener that has been imprisoned in the human constitution by the non-homogeneous (elements).
بخش 214منجذب شدن جان نیز به عالم ارواح و تقاضای او و میل او به مقر خود و منقطع شدن از اجزای اجسام کی هم کندهٔ پای باز روحاند
How likewise the soul is drawn to the world of spirits, and how it craves and desires its home, and becomes severed from the bodily parts which are a fetter on the leg of the spiritual falcon.
بخش 215فسخ عزایم و نقضها جهت با خبر کردن آدمی را از آنک مالک و قاهر اوست و گاه گاه عزم او را فسخ ناکردن و نافذ داشتن تا طمع او را بر عزم کردن دارد تا باز عزمش را بشکند تا تنبیه بر تنبیه بود
(Showing that) the annulment and destruction of (human) resolutions (is) in order to let man know that He (God) is the Lord and the Almighty; and His occasional non- annulment of his (man's) resolution and His carrying it into effect (is) in order that hope may urge him to form a resolution, so that He again may destroy it, to the end that warning may follow on warning.
بخش 216نظر کردن پیغامبر علیه السلام به اسیران و تبسم کردن و گفتن کی عَجِبْتُ مِنْ قَوْمٍ یُجَرّونَ إِلَی الجَنَّةِ بِالسَّلاسِلِ وَ الأَغْلالِ
How the Prophet, on whom be peace, looked at the captives and smiled and said, “I marvel at folk who are dragged to Paradise in chains and shackles.”
بخش 217تفسیر این آیت کی ان تستفتحوا فقد جائکم الفتح ایهای طاعنان میگفتید کی از ما و محمد علیه السلام آنک حق است فتح و نصرتش ده و این بدان میگفتید تا گمان آید کی شما طالب حقاید بی غرض اکنون محمد را نصرت دادیم تا صاحب حق را ببینید
[Commentary on the verse (of the Qur’án), “If ye ask for a decision, the decision has indeed come to you. O railers, ye were saying, ‘Give the decision and victory to us or to Mohammed, whichever is in the right’; and ye were saying this in order that it might be supposed that ye were seeking the right disinterestedly. Now We have given the victory to Mohammed, to the end that ye may see the champion of the right.”]
بخش 218سر آنک بیمراد بازگشتن رسول علیه السلام از حدیبیه حق تعالی لقب آن فتح کرد کی انا فتحنا کی به صورت غلق بود و به معنی فتح چنانک شکستن مشک به ظاهر شکستن است و به معنی درست کردنست مشکی او را و تکمیل فواید اوست
The hidden reason why God most High gave the title of “victory” to the return of the Prophet, on whom be peace, from Hudaybiya without having gained his purpose: as (God said), “Lo, We have opened (to thee the way to) victory”; for it was a locking in appearance (only), and in reality an opening, just as the crushing of musk is apparently a crushing, but really the confirmation of its muskiness and the exhibition of its virtues in their perfection.
بخش 219تفسیر این خبر کی مصطفی علیه السلام فرمود لا تفضلونی علی یونس بن متی
Commentary on the Tradition that Mustafá (Mohammed), on whom be peace, said, “Do not declare me to be more excellent than Yúnus ibn Mattá.”
بخش 220آگاه شدن پیغامبر علیه السلام از طعن ایشان بر شماتت او
How the Prophet, on whom be peace, became aware of their chiding him for his exultation.
بخش 221بیان آنک طاغی در عین قاهری مقهورست و در عین منصوری ماسور
Showing that the rebellious sinner in the very act of overpowering is overpowered, and in the very moment of victory is made captive.
بخش 222جذب معشوق عاشق را من حیث لا یعمله العاشق و لا یرجوه و لا یخطر بباله و لا یظهر من ذلک الجذب اثر فی العاشق الا الخوف الممزوج بالیاس مع دوام الطلب
How the Beloved attracts the lover in such wise that the lover neither knows it nor hopes for it, nor does it occur to his mind, nor does any trace of that attraction appear in the lover except the fear that is mingled with despair, though he still perseveres in the quest.
بخش 223داد خواستن پشه از باد به حضرت سلیمان علیه السلام
How, in the presence of Solomon, on whom be peace, the gnat appealed for justice against the Wind.
بخش 224امرکردن سلیمان علیه السلام پشهٔ متظلم را به احضار خصم به دیوان حکم
How Solomon, on whom be peace, commanded the plaintiff gnat to bring its adversary to the court of judgement.
بخش 225نواختن معشوق عاشق بیهوش را تا به هوش باز آید
How the Beloved caressed the senseless lover, that he might return to his senses.