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2
1488-1512

  • گوید ای بنده تو رو بر صدر شین ** من بگیرم کفش چون بنده‏ی کهین‏
  • “O slave,” says he, “go you and sit in the place of honour: I will take (your) shoes, like the meanest slave.

  • تو درشتی کن مرا دشنام ده ** مر مرا تو هیچ توقیری منه‏
  • Treat (me) roughly and revile me; do not bestow any respect on me.

  • ترک خدمت خدمت تو داشتم ** تا به غربت تخم حیلت کاشتم‏ 1490
  • I hold neglect of service to be your (proper) service, since I have sown the seed of contrivance by dwelling in a foreign land.”

  • خواجگان این بندگیها کرده‏اند ** تا گمان آید که ایشان برده‏اند
  • Masters have performed these slavish offices in order that it might be thought that they were slaves.

  • چشم پر بودند و سیر از خواجگی ** کارها را کرده‏اند آمادگی‏
  • They saw their fill of masterdom and were sated (with it): (hence) they have made ready for (doing) the work (of slaves).

  • وین غلامان هوا بر عکس آن ** خویشتن بنموده خواجه‏ی عقل و جان‏
  • On the contrary, these slaves of sensuality have represented themselves as masters of intellect and spirit.

  • آید از خواجه ره افکندگی ** ناید از بنده بغیر بندگی‏
  • From the master (the spiritual man) comes the practice of self-abasement; from the slave (the sensual man) comes naught but slavishness.

  • پس از آن عالم بدین عالم چنان ** تعبیت‏ها هست بر عکس این بدان‏ 1495
  • So topsy-turvy, then, are the arrangements between that world and this world. Know this (for sure).

  • خواجه‏ی لقمان از این حال نهان ** بود واقف دیده بود از وی نشان‏
  • Luqmán's master was aware of this hidden state (of Luqmán); he had seen signs (thereof) in him.

  • راز می‏دانست و خوش می‏راند خر ** از برای مصلحت آن راهبر
  • He knew the secret, (but) quietly drove his ass on that road (pursued his way) for the sake of the good (which he had in view).

  • مر و را آزاد کردی از نخست ** لیک خشنودی لقمان را بجست‏
  • He would have set him free at the first, but he sought to content (comply with the wish of) Luqmán,

  • ز انکه لقمان را مراد این بود تا ** کس نداند سر آن شیر و فتی‏
  • Because it was Luqmán's desire (to remain a slave), in order that none might know the secret of that brave and generous youth.

  • چه عجب گر سر ز بد پنهان کنی ** این عجب که سر ز خود پنهان کنی‏ 1500
  • What wonder (is it) if you hide your secret from the evil (one)? The wonder is this, that you should hide the secret from yourself.

  • کار پنهان کن تو از چشمان خود ** تا بود کارت سلیم از چشم بد
  • Hide your work from your own eyes, that your work may be safe from the evil eye.

  • خویش را تسلیم کن بر دام مزد ** و انگه از خود بی‏ز خود چیزی بدزد
  • Yield yourself up to the snare of the (Divine) reward, and then, (being) beside yourself, steal something from yourself.

  • می‏دهند افیون به مرد زخم‏مند ** تا که پیکان از تنش بیرون کنند
  • They give opium to the wounded man, in order that they may extract the point (of a spear or arrow) from his body.

  • وقت مرگ از رنج او را می‏درند ** او بدان مشغول شد جان می‏برند
  • At the hour of death he is torn with pain; he becomes preoccupied with that, and (meanwhile) his spirit (life) is taken away.

  • چون به هر فکری که دل خواهی سپرد ** از تو چیزی در نهان خواهند برد 1505
  • Inasmuch as, to whatsoever thought you give up your mind, something will secretly be taken away from you,

  • هر چه اندیشی و تحصیلی کنی ** می‏درآید دزد از آن سو کایمنی‏
  • Whatsoever acquisition you may make, O solicitous one, the thief will enter from the side where you feel safe,

  • پس بدان مشغول شو کان بهتر است ** تا ز تو چیزی برد کان بهتر است‏
  • Become occupied, therefore, with that which is better, in order that the thief may take away from you something that is less (in worth).

  • بار بازرگان چو در آب اوفتد ** دست اندر کاله‏ی بهتر زند
  • When the trader's bales fall into the water, he lays his hands upon the better merchandise.

  • چون که چیزی فوت خواهد شد در آب ** ترک کمتر گوی و بهتر را بیاب‏
  • Since something will (certainly) be lost in the water, take leave of the less (worse) and gain (possession of) the better.

  • ظاهر شدن فضل و زیرکی لقمان پیش امتحان کنندگان
  • How the excellence and sagacity of Luqmán became manifest to those who made trial (of him).

  • هر طعامی کاوریدندی به وی ** کس سوی لقمان فرستادی ز پی‏ 1510
  • Whatever food they brought to him (Luqmán's master), he would send some one to Luqmán after (receiving it),

  • تا که لقمان دست سوی آن برد ** قاصدا تا خواجه پس خوردش خورد
  • That Luqmán might put his hand to (partake of) it, on purpose that the master might eat his (Luqmán's) leavings.

  • سور او خوردی و شور انگیختی ** هر طعامی کاو نخوردی ریختی‏
  • He would eat his remnants and be enraptured: any food that he (Luqmán) did not taste, he (the master) would throw away;