1Cademy - دفتر ششم - بخش ۱۰۴ - 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 / Book Six - Section 104 - Explaining the mystics seeking help from the fountain of eternal life and his becoming independent of seeking help and drawing from the fountains of faithless waters, the sign of which is shunning the abode of delusion because when a man relies on the supports of those fountains he becomes perpetually slack in seeking the abiding fountain: Thou needst a water-channel within thy soul, for from borrowed things no door will open to thee. One spring of water from within the house is better than a stream that comes from without.

Learn Before

مثنوی معنوی: دفتر ششم / Masnavi: Book Six

Poem

دفتر ششم - بخش ۱۰۴ - 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 / Book Six - Section 104 - Explaining the mystic's seeking help from the fountain of eternal life and his becoming independent of seeking help and drawing from the fountains of faithless waters, the sign of which is 'shunning the abode of delusion' because when a man relies on the supports of those fountains he becomes perpetually slack in seeking the abiding fountain: 'Thou needst a water-channel within thy soul, for from borrowed things no door will open to thee. One spring of water from within the house is better than a stream that comes from without.'

Original content

حبذا کاریز اصل چیزها
فارغت آرد ازین کاریزها

تو ز صد ینبوع شربت می کشی
هرچه زان صد کم شود کاهد خوشی

چون بجوشید از درون چشمهٔ سنی
ز استراق چشمه ها گردی غنی

قرةالعینت چو ز آب و گل بود
راتبهٔ این قره درد دل بود

قلعه را چون آب آید از برون
در زمان امن باشد بر فزون

چونک دشمن گرد آن حلقه کند
تا که اندر خونشان غرقه کند

آب بیرون را ببرند آن سپاه
تا نباشد قلعه را زانها پناه

آن زمان یک چاه شوری از درون
به ز صد جیحون شیرین از برون

قاطع الاسباب و لشکرهای مرگ
هم چو دی آید به قطع شاخ و برگ

در جهان نبود مددشان از بهار
جز مگر در جان بهار روی یار

زان لقب شد خاک را دار الغرور
کو کشد پا را سپس یوم العبور

پیش از آن بر راست و بر چپ می دوید
که بچینم درد تو چیزی نچید

او بگفتی مر ترا وقت غمان
دور از تو رنج و ده که در میان

چون سپاه رنج آمد بست دم
خود نمی گوید ترا من دیده ام

حق پی شیطان بدین سان زد مثل
که ترا در رزم آرد با حیل

که ترا یاری دهم من با توم
در خطرها پیش تو من می دوم

اسپرت باشم گه تیر خدنگ
مخلص تو باشم اندر وقت تنگ

جان فدای تو کنم در انتعاش
رستمی شیری هلا مردانه باش

سوی کفرش آورد زین عشوه ها
آن جوال خدعه و مکر و دها

چون قدم بنهاد در خندق فتاد
او به قاهاقاه خنده لب گشاد

هی بیا من طمعها دارم ز تو
گویدش رو رو که بیزارم ز تو

تو نترسیدی ز عدل کردگار
من همی ترسم دو دست از من بدار

گفت حق خود او جدا شد از بهی
تو بدین تزویرها هم کی رهی

فاعل و مفعول در روز شمار
روسیاهند و حریف سنگسار

ره زده و ره زن یقین در حکم و داد
در چه بعدند و در بئس المهاد

گول را و غول را کو را فریفت
از خلاص و فوز می باید شکیفت

هم خر و خرگیر اینجا در گلند
غافلند این جا و آن جا آفلند

جز کسانی را که وا گردند از آن
در بهار فضل آیند از خزان

توبه آرند و خدا توبه پذیر
امر او گیرند و او نعم الامیر

چون بر آرند از پشیمانی حنین
عرش لرزد از انین المذنبین

آن چنان لرزد که مادر بر ولد
دستشان گیرد به بالا می کشد

کای خداتان وا خریده از غرور
نک ریاض فضل و نک رب غفور

بعد ازینتان برگ و رزق جاودان
از هوای حق بود نه از ناودان

چونک دریا بر وسایط رشک کرد
تشنه چون ماهی به ترک مشک کرد

English translation

Excellent is the water-channel of the root of things, which frees you from these earthly channels! You are drawing a drink from a hundred springs; whenever any of those hundred is diminished, your pleasure decreases. When the sublime fountain gushes from within, you become rich and independent of stealing from the springs. When the refreshment of your eye is from water and clay, the fixed allowance of this refreshment is a heartache. When water comes to the fortress from outside, in the time of safety it is abundant. But when the enemy forms a ring around it, in order to drown them in their blood, That army will cut off the outside water, so that the fortress may have no protection from those waters. At that time one well of brackish water from within is better than a hundred sweet Oxus-rivers from without. The severer of causes and the armies of death, coming like December to cut off branches and leaves, In the world there is no help for them from spring, except perhaps in the soul, the spring of the Friend's face. For that reason, the earth was named the Abode of Delusion, which draws the foot back on the Day of Crossing. Before that, he was running to the right and to the left, saying, 'That I may pluck your pain,' but he plucked nothing. He said to you in the time of sorrows, 'Far from you be pain, and give that which is between.' When the army of pain came and stopped his breath, he himself does not say to you, 'I have seen you.' God thus coined a parable for Satan, who brings you into battle with tricks, Saying, 'I will give you help, I am with you; I will run before you in dangers. I will be your shield at the time of the poplar arrow; I will be your deliverer in the time of straits. I will sacrifice my life for you in your recovery; O Rustam, O lion, come now, be manly!' He brings him to unbelief by these delusions, that sack of deceit and fraud and cunning. When he set foot in the ditch and fell, he opened his lips in a loud burst of laughter. 'Hey, come, I have expectations from you!' He says to him, 'Go, go, I am disgusted with you! Did you not fear the justice of the Creator? I am afraid, keep your two hands off me!' God said: He himself became separated from goodness, how will you escape by these deceptions too? Both the active and the passive on the Day of Reckoning will be black-faced and companions of stoning. The waylaid and the waylayer, certainly, in judgment and justice, are in the dimension of distance and in an evil bed. He who deceived the fool and the ghoul must abstain from deliverance and triumph. Both the ass and the ass-catcher are in the mud here; they are heedless here and setting there. Except those who turn back from that, coming from autumn into the spring of grace. They bring repentance, and God is the acceptor of repentance; they take His command, and He is the excellent Commander. When they raise a sigh from regret, the Throne trembles at the groaning of the sinners. It trembles in such a way that a mother over her child; He takes their hand and draws them up. Saying, 'Your God has bought you back from delusion; here is the meadow of grace and here is the forgiving Lord. After this, your provision and eternal sustenance are from the air of God, not from a spout.' Because the sea became jealous of intermediaries, the thirsty one abandoned the waterskin like a fish.

Updated 2026-07-04

Contributors are: