English    Türkçe    فارسی   

2
3598-3622

  • در دل هر امتی کز حق مزه ست ** روی و آواز پیمبر معجزه ست‏
  • When in the heart of any community there is savour (spiritual perception) from God, the face and voice of the prophet are (as) an evidentiary miracle.

  • چون پیمبر از برون بانگی زند ** جان امت در درون سجده کند
  • When the prophet utters a cry from without, the soul of the community falls to worship within,

  • ز انکه جنس بانگ او اندر جهان ** از کسی نشنیده باشد گوش جان‏ 3600
  • Because never in the world will the soul's ear have heard from any one a cry of the same kind as his.

  • آن غریب از ذوق آواز غریب ** از زبان حق شنود انی قریب‏
  • That stranger (the soul), by immediate perception of the strange (wondrous) voice, has heard from God's tongue (the words), “Verily I am near.”

  • سجده کردن یحیی علیه السلام در شکم مادر مسیح را علیه السلام
  • How Yahyá, on whom be peace, in his mother's womb bowed in worship to the Messiah (Jesus), on whom be peace.

  • مادر یحیی به مریم در نهفت ** پیشتر از وضع حمل خویش گفت‏
  • The mother of Yahyá, before disburdening herself (of him), said in secret to Mary,

  • که یقین دیدم درون تو شهی است ** کاو اولو العزم و رسول آگهی است‏
  • “I see (it) with certainty, within thee is a King who is possessed of firm purpose and is an Apostle endowed with knowledge (of God).

  • چون برابر اوفتادم با تو من ** کرد سجده حمل من اندر زمن‏
  • When I happened to meet thee, my burden (the unborn child) bowed in worship, O intelligent one.

  • این جنین مر آن جنین را سجده کرد ** کز سجودش در تنم افتاد درد 3605
  • This embryo bowed in worship to that embryo, so that pain arose in my body from its bowing.”

  • گفت مریم من درون خویش هم ** سجده‏ای دیدم از این طفل شکم‏
  • Mary said, “I also felt within me a bowing performed by this babe in the womb.”

  • اشکال آوردن بر این قصه‏
  • On raising a difficulty as to this story.

  • ابلهان گویند کاین افسانه را ** خط بکش زیرا دروغ است و خطا
  • The foolish say, “Cancel this tale, because it is false and erroneous.

  • ز انکه مریم وقت وضع حمل خویش ** بود از بیگانه دور و هم ز خویش‏
  • Because Mary at the time of her delivery was far away both from strangers and kinfolk.

  • از برون شهر آن شیرین فسون ** تا نشد فارغ نیامد خود درون‏
  • Until that woman of sweet address was delivered outside of the town, she indeed came not into it.

  • چون بزادش آن گهانش بر کنار ** بر گرفت و برد تا پیش تبار 3610
  • When she had given birth to him, she then took him up in her lap and carried him to her kinsfolk.

  • مادر یحیی کجا دیدش که تا ** گوید او را این سخن در ماجرا
  • Where did the mother of Yahyá see her to speak these words to her about what had happened?”

  • جواب اشکال‏
  • The answer to the difficulty.

  • این بداند کان که اهل خاطر است ** غایب آفاق او را حاضر است‏
  • Let him (the objector) know that to one who receives ideas (from God) all that is absent in the world is present.

  • پیش مریم حاضر آید در نظر ** مادر یحیی که دور است از بصر
  • To Mary, the mother of Yahyá would appear present, though she was far from her (bodily) sight.

  • دیده‏ها بسته ببیند دوست را ** چون مشبک کرده باشد پوست را
  • One may see a friend (even) with eyes shut, when one has made the skin (the bodily envelope) a lattice (to let in spiritual ideas).

  • ور ندیدش نه از برون نز اندرون ** از حکایت گیر معنی ای زبون‏ 3615
  • And if she saw her neither from without nor from within, take the (essential) meaning of the story, O imbecile!

  • نه چنان کافسانه‏ها بشنیده بود ** همچو شین بر نقش آن چسبیده بود
  • Not like him who had heard (some) fables, and like sh stuck to the (literal) shape of them,

  • تا همی‏گفت آن کلیله بی‏زبان ** چون سخن نوشد ز دمنه بی‏بیان‏
  • So that he would say, “How should Kalíla, having no language, hear words from Dimna who had no power of expression?

  • ور بدانستند لحن همدگر ** فهم آن چون کرد بی‏نطقی بشر
  • And (even) if they knew each other's accents, how should man understand it (their talk), (since it was) without any articulation?

  • در میان شیر و گاو آن دمنه چون ** شد رسول و خواند بر هر دو فسون‏
  • How did Dimna become a messenger between the lion and the ox, and cajole them both with his palaver?

  • چون وزیر شیر شد گاو نبیل ** چون ز عکس ماه ترسان گشت پیل‏ 3620
  • How did the noble ox become the vizier of the lion? How was the elephant terrified by the reflection of the moon?

  • این کلیله و دمنه جمله افتری است ** ور نه کی با زاغ لکلک را مری است‏
  • This Kalíla and Dimna is entirely fiction, or else how has the stork a quarrel with the crow?”

  • ای برادر قصه چون پیمانه‏ای است ** معنی اندر وی مثال دانه‏ای است‏
  • O brother, the story is like a measure: the real meaning in it resembles grain (in the measure).