1Cademy - دفتر دوم - بخش ۳۴ - انکار فلسفی بر قرائت ان اصبح ماکم غورا / Book Two - Section 34 - The Philosophical Denial of the Recitation If your water should become sunken

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مثنوی معنوی: دفتر دوم / Masnavi: Book Two

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دفتر دوم - بخش ۳۴ - انکار فلسفی بر قرائت ان اصبح ماکم غورا / Book Two - Section 34 - The Philosophical Denial of the Recitation 'If your water should become sunken'

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مقریی می‌خواند از روی کتاب
ماؤکم غورا ز چشمه بندم آب

آب را در غورها پنهان کنم
چشمه‌ها را خشک و خشکستان کنم

آب را در چشمه کی آرد دگر
جز من بی مثل و با فضل و خطر

فلسفی منطقی مستهان
می‌گذشت از سوی مکتب آن زمان

چونک بشنید آیت او از ناپسند
گفت آریم آب را ما با کلند

ما به زخم بیل و تیزی تبر
آب را آریم از پستی زبر

شب بخفت و دید او یک شیرمرد
زد طبانچه هر دو چشمش کور کرد

گفت زین دو چشمهٔ چشم ای شقی
با تبر نوری بر آر ار صادقی

روز بر جست و دو چشم کور دید
نور فایض از دو چشمش ناپدید

گر بنالیدی و مستغفر شدی
نور رفته از کرم ظاهر شدی

لیک استغفار هم در دست نیست
ذوق توبه نقل هر سرمست نیست

زشتی اعمال و شومی جحود
راه توبه بر دل او بسته بود

از نیاز و اعتقاد آن خلیل
گشت ممکن امر صعب و مستحیل

همچنین بر عکس آن انکار مرد
مس کند زر را و صلحی را نبرد

دل بسختی همچو روی سنگ گشت
چون شکافد توبه آن را بهر کشت

چون شعیبی کو که تا او از دعا
بهر کشتن خاک سازد کوه را

یا بدریوزه مقوقس از رسول
سنگ‌لاخی مزرعی شد با اصول

کهربای مسخ آمد این دغا
خاک قابل را کند سنگ و حصا

هر دلی را سجده هم دستور نیست
مزد رحمت قسم هر مزدور نیست

هین به پشت آن مکن جرم و گناه
که کنم توبه در آیم در پناه

می‌بباید تاب و آبی توبه را
شرط شد برق و سحابی توبه را

آتش و آبی بباید میوه را
واجب آید ابر و برق این شیوه را

تا نباشد برق دل و ابر دو چشم
کی نشیند آتش تهدید و خشم

کی بروید سبزهٔ ذوق وصال
کی بجوشد چشمه‌ها ز آب زلال

کی گلستان راز گوید با چمن
کی بنفشه عهد بندد با سمن

کی چناری کف گشاید در دعا
کی درختی سر فشاند در هوا

کی شکوفه آستین پر نثار
بر فشاندن گیرد ایام بهار

کی فروزد لاله را رخ همچو خون
کی گل از کیسه بر آرد زر برون

کی بیاید بلبل و گل بو کند
کی چو طالب فاخته کوکو کند

کی بگوید لک‌لک آن لک‌لک بجان
لک چه باشد ملک تست ای مستعان

کی نماید خاک اسرار ضمیر
کی شود بی آسمان بستان منیر

از کجا آورده‌اند آن حله‌ها
من کریم من رحیم کلها

آن لطافتها نشان شاهدیست
آن نشان پای مرد عابدیست

آن شود شاد از نشان کو دید شاه
چون ندید او را نباشد انتباه

روح آنکس کو بهنگام الست
دید رب خویش و شد بی‌خویش مست

او شناسد بوی می کو می بخورد
چون نخورد او می چه داند بوی کرد

زانک حکمت همچو ناقهٔ ضاله است
همچو دلاله شهان را داله است

تو ببینی خواب در یک خوش‌لقا
کو دهد وعده و نشانی مر ترا

که مراد تو شود و اینک نشان
که به پیش آید ترا فردا فلان

یک نشانی آن که او باشد سوار
یک نشانی که ترا گیرد کنار

یک نشانی که بخندد پیش تو
یک نشان که دست بندد پیش تو

یک نشانی آنک این خواب از هوس
چون شود فردا نگویی پیش کس

زان نشان هم زکریا را بگفت
که نیایی تا سه روز اصلا بگفت

تا سه شب خامش کن از نیک و بدت
این نشان باشد که یحی آیدت

دم مزن سه روز اندر گفت و گو
کین سکوتست آیت مقصود تو

هین میاور این نشان را تو بگفت
وین سخن را دار اندر دل نهفت

این نشانها گویدش همچون شکر
این چه باشد صد نشانی دگر

این نشان آن بود کان ملک و جاه
که همی‌جویی بیابی از اله

آنک می‌گریی بشبهای دراز
وانک می‌سوزی سحرگه در نیاز

آنک بی آن روز تو تاریک شد
همچو دوکی گردنت باریک شد

وآنچ دادی هرچه داری در زکات
چون زکات پاک‌بازان رختهات

رختها دادی و خواب و رنگ رو
سر فدا کردی و گشتی همچو مو

چند در آتش نشستی همچو عود
چند پیش تیغ رفتی همچو خود

زین چنین بیچارگیها صد هزار
خوی عشاقست و ناید در شمار

چونک شب این خواب دیدی روز شد
از امیدش روز تو پیروز شد

چشم گردان کرده‌ای بر چپ و راست
کان نشان و آن علامتها کجاست

بر مثال برگ می‌لرزی که وای
گر رود روز و نشان ناید بجای

می‌دوی در کوی و بازار و سرا
چون کسی کو گم کند گوساله را

خواجه خیرست این دوادو چیستت
گم شده اینجا که داری کیستت

گوییش خیرست لیکن خیر من
کس نشاید که بداند غیر من

گر بگویم نک نشانم فوت شد
چون نشان شد فوت وقت موت شد

بنگری در روی هر مرد سوار
گویدت منگر مرا دیوانه‌وار

گوییش من صاحبی گم کرده‌ام
رو به جست و جوی او آورده‌ام

دولتت پاینده بادا ای سوار
رحم کن بر عاشقان معذور دار

چون طلب کردی بجد آمد نظر
جد خطا نکند چنین آمد خبر

ناگهان آمد سواری نیکبخت
پس گرفت اندر کنارت سخت سخت

تو شدی بیهوش و افتادی بطاق
بی‌خبر گفت اینت سالوس و نفاق

او چه می‌بیند درو این شور چیست
او نداند کان نشان وصل کیست

این نشان در حق او باشد که دید
آن دگر را کی نشان آید پدید

هر زمان کز وی نشانی می‌رسید
شخص را جانی بجانی می‌رسید

ماهی بیچاره را پیش آمد آب
این نشانها تلک آیات الکتاب

پس نشانیها که اندر انبیاست
خاص آن جان را بود کو آشناست

این سخن ناقص بماند و بی‌قرار
دل ندارم بی‌دلم معذور دار

ذره‌ها را کی تواند کس شمرد
خاصه آن کو عشق از وی عقل برد

می‌شمارم برگهای باغ را
می‌شمارم بانگ کبک و زاغ را

در شمار اندر نیاید لیک من
می‌شمارم بهر رشد ممتحن

نحس کیوان یا که سعد مشتری
ناید اندر حصر گرچه بشمری

لیک هم بعضی ازین هر دو اثر
شرح باید کرد یعنی نفع و ضر

تا شود معلوم آثار قضا
شمه‌ای مر اهل سعد و نحس را

طالع آنکس که باشد مشتری
شاد گردد از نشاط و سروری

وانک را طالع زحل از هر شرور
احتیاطش لازم آید در امور

اذکروا الله شاه ما دستور داد
اندر آتش دید ما را نور داد

گفت اگرچه پاکم از ذکر شما
نیست لایق مر مرا تصویرها

لیک هرگز مست تصویر و خیال
در نیابد ذات ما را بی مثال

ذکر جسمانه خیال ناقصست
وصف شاهانه از آنها خالصست

شاه را گوید کسی جولاه نیست
این چه مدحست این مگر آگاه نیست

English translation

A reciter was reading from the Book: “If your water should become sunken”: I will block the water from the spring; I will hide the water in the depths and make the springs dry and a dry waste. Who will bring the water back into the spring except Me, peerless and possessed of grace and power? A contemptible logician-philosopher was passing by the school at that time. When he heard the verse, he disapproved and said, “We will bring the water with a pickaxe. With blows of the spade and the sharp axe, we will bring the water up from below.” That night he slept and saw a lion-like man, who slapped him and blinded both his eyes. He said, “From these two springs of the eyes, O wretch, bring up light with an axe, if you are truthful.” By day he sprang up and saw both eyes blind, the overflowing light gone from his two eyes. Had he lamented and sought forgiveness, the departed light would have appeared again through generosity. But even seeking forgiveness is not in one’s hand; the taste of repentance is not the provision of every intoxicated one. The ugliness of deeds and the ill omen of denial had closed the road of repentance to his heart. Through the need and faith of that Friend of God, the hard and impossible thing became possible. Likewise, in reverse, that man's denial turns gold to copper and carries off peace. The heart became hard like the face of stone; how can repentance split it for cultivation? Where is a Shu'ayb, that through prayer he might make a mountain into soil for sowing? Or, through Muqawqis's begging from the Messenger, a rocky tract became an arable field with roots. This fraud is the amber of metamorphosis: it makes receptive soil into stone and gravel. Not every heart has permission to prostrate; the wage of mercy is not the share of every laborer. Beware: do not commit crime and sin relying on this, that “I will repent and come into refuge.” Repentance requires heat and water; lightning and cloud are conditions for repentance. Fruit requires fire and water; cloud and lightning are necessary for this way. Unless there is the lightning of the heart and the cloud of the two eyes, how will the fire of threat and wrath settle? How will the green growth of the taste of union grow? How will springs boil up with clear water? How will the rose garden tell secrets to the meadow? How will the violet make a covenant with the jasmine? How will a plane tree open its hands in prayer? How will a tree shake its head in the air? How will the blossom, with sleeves full of offerings, begin scattering them in the days of spring? How will the tulip’s face glow like blood? How will the rose bring gold out of its purse? How will the nightingale come and smell the rose? How will the dove, like a seeker, cry “ku-ku”? How will the stork say that “lak-lak” from the soul: what is “lak”? “The kingdom is Yours, O Helper.” How will the earth show the secrets of the inner mind? How will the garden become bright without the sky? From where have they brought those robes of honor? From “I am Generous, I am Merciful”: all of them. Those subtleties are the sign of one who has witnessed; that is the footprint of a worshipful man. The one who has seen the King rejoices at the sign; since another has not seen Him, he has no awakening. The spirit of the one who, at the time of Alast, saw his Lord and became selfless and drunk recognizes the scent of wine because he has drunk wine; if he has not drunk the wine, how would he know the scent? For wisdom is like a lost she-camel; like a go-between, she is a beloved guide for kings. You see in a dream a beautiful-faced one who gives you a promise and a sign: “Your desire will be fulfilled, and here is the sign: tomorrow so-and-so will come before you. One sign is that he will be mounted; one sign is that he will take you in his arms; one sign is that he will laugh before you; one sign is that he will fold his hands before you; one sign is that, because this dream is from desire, tomorrow you will tell no one.” From that kind of sign He also told Zakariyya that “you will not come to speech at all for three days. For three nights keep silent from your good and bad; this will be the sign that Yahya will come to you. Do not breathe for three days in conversation, for this silence is the sign of your intended goal. Beware, do not bring this sign into speech; keep this saying hidden in your heart.” He tells him these signs like sugar. What is this? There are a hundred other signs. This was the sign: that the kingdom and rank you seek, you will find from God. You who weep through long nights, and burn at dawn in need; you without whom your day became dark, your neck became thin like a spindle; and you who gave whatever you had as zakat, your goods as the zakat of those who stake everything; you gave garments, sleep, and the color of your face; you sacrificed your head and became like a hair. How often you sat in fire like aloe-wood; how often you went before the sword like a shield. Such helpless states, hundreds of thousands of them, are the habit of lovers and cannot be counted. When you saw this dream at night, day came; through its hope your day became victorious. You turn your eyes left and right: where is that sign, where are those marks? You tremble like a leaf: alas, if the day passes and the sign does not come to pass. You run through lane, market, and house like someone who has lost a calf. “Sir, is all well? What is this running of yours? What lost thing do you have here? Who is yours?” You say to him, “All is well, but no one but me is fit to know my well-being. If I speak, look, my sign is lost; when the sign is lost, it is the time of death.” You look into the face of every mounted man; he says to you, “Do not look at me like a madman.” You say, “I have lost a master; I have turned toward seeking him. May your fortune endure, O rider; have mercy on lovers and excuse them.” When you sought earnestly, sight came; earnestness does not err, so the report has come. Suddenly a fortunate rider came and took you tightly, tightly into his arms. You became unconscious and fell aside; an ignorant person said, “Look at this fraud and hypocrisy!” What does he see in him? What is this tumult? He does not know whose sign of union that is. This sign belongs to the one who has seen; how would the sign appear to another? Whenever a sign came from him, soul upon soul came to the person. Water came before the helpless fish; these signs are “those are the verses of the Book.” Therefore the signs that are in the prophets belong especially to the soul that is acquainted. This speech has remained incomplete and restless; I have no heart, I am without heart: excuse me. Who can count the particles, especially one from whom love has taken reason? I am counting the leaves of the garden; I am counting the calls of partridge and crow. They do not come into number, but I count them for the sake of the examined person's growth. The inauspiciousness of Saturn or the auspiciousness of Jupiter cannot be confined, though you count them. Yet some effects of these two must be explained, that is, benefit and harm, so that the effects of decree may become known, a little hint for the people of fortune and misfortune. The ascendant of one whose star is Jupiter becomes glad with joy and happiness; and the one whose star is Saturn must be cautious of every evil in all affairs. “Remember God”: our King gave the command; He saw us in the fire and gave us light. He said, “Although I am pure beyond your remembrance, images are not fitting for Me. Yet one drunk on image and fantasy will never comprehend Our incomparable Essence. Bodily remembrance is deficient imagination; the kingly description is free of such things. If someone says of the King, ‘He is not a weaver,’ what sort of praise is this? Is he not aware?”

Updated 2026-05-09

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