خواجهی لقمان به ظاهر خواجهوش ** در حقیقت بنده، لقمان خواجهاش
Luqmán's master (was) like a master outwardly; in reality he was a slave, and Luqmán was his master.
در جهان باژگونه زین بسی است ** در نظرشان گوهری کم از خسی است
In the topsy-turvy world there is many a one of this (kind): a pearl is less than a straw in their sight.
مر بیابان را مفازه نام شد ** نام و رنگی عقلشان را دام شد
Every desert has been named mafáza (place of safety): a name and specious form has ensnared their understanding.
یک گره را خود معرف جامه است ** در قبا گویند کاو از عامه است
In the case of one class of people, the dress makes (a man) known: (if he is dressed) in a qabá, they say that he belongs to the vulgar.
یک گره را ظاهر سالوس زهد ** نور باید تا بود جاسوس زهد1475
In the case of one class of people (the distinguishing mark is) the hypocritical appearance of asceticism; (but) light is needed, that (any one) may be a spy on asceticism (and detect its true character).
نور باید پاک از تقلید و غول ** تا شناسد مرد را بیفعل و قول
Light is needed, (a light) purged of cant and noxiousness, that he may know a man without (the evidence of) deed or word,
در رود در قلب او از راه عقل ** نقد او بیند نباشد بند نقل
And enter into his heart by way of the intellect, and behold his real state and not be confined to tradition.
بندگان خاص علام الغیوب ** در جهان جان جواسیس القلوب
The chosen servants of (God) the Knower of things unseen are, in the spiritual world, the spies on hearts.
در درون دل در آید چون خیال ** پیش او مکشوف باشد سر حال
He (such a one) enters within the heart like a fancy: the mystery of the (real) state is unveiled to him.
در تن گنجشک چه بود برگ و ساز ** که شود پوشیده آن بر عقل باز1480
In the body of the sparrow what power and faculty is there that is hidden from the intellect of the falcon?
آن که واقف گشت بر اسرار هو ** سر مخلوقات چه بود پیش او
He who has become acquainted with the secrets of Hú (God), what to him is the secret (inmost consciousness) of created beings?
آن که بر افلاک رفتارش بود ** بر زمین رفتن چه دشوارش بود
He whose walk is on the spheres, how should it be hard for him to walk on the earth?
در کف داود کاهن گشت موم ** موم چه بود در کف او ای ظلوم
Since iron became wax in the hand of David, what should wax be in his hand, O man of iniquity?
بود لقمان بنده شکلی خواجهای ** بندگی بر ظاهرش دیباجهای
Luqmán was a slave in appearance, a master (in reality): servitude was (only) a frontispiece on his outside.
چون رود خواجه به جای ناشناس ** در غلام خویش پوشاند لباس1485
When the master goes to a place where he is not known, he puts (his own) clothes on his slave.
او بپوشد جامههای آن غلام ** مر غلام خویش را سازد امام
He (himself) puts on the slave's clothes and makes his slave the leader.
در پیش چون بندگان در ره شود ** تا نباید زو کسی آگه شود
He goes behind him on the road, as slaves do, lest any one should recognise him (as the master).
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 کاشتم1490
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 بدان1495
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 کنی1500
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 برد1505
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 پی1510
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;
ور بخوردی بیدل و بیاشتها ** این بود پیوندی بیانتها
Or if he ate (of it), (’twould be) without heart and without appetite: this is (the sign of) an affinity without end.
خربزه آورده بودند ارمغان ** گفت رو فرزند لقمان را بخوان
They had brought a melon as a present. “Go, my son” said he, “and call Luqmán.”
چون برید و داد او را یک برین ** همچو شکر خوردش و چون انگبین1515
When he cut it and gave him a slice, he ate it as if it were sugar and honey.
از خوشی که خورد داد او را دوم ** تا رسید آن گرچها تا هفدهم
On account of the pleasure with which he ate (it), he gave him a second (slice), (and went on) till the slices (given him) reached the seventeenth.
ماند گرچی گفت این را من خورم ** تا چه شیرین خربزه ست این بنگرم
One slice remained. He said, “I will eat this (myself), so that I may see what a sweet melon this is.
او چنین خوش میخورد کز ذوق او ** طبعها شد مشتهی و لقمه جو
He (Luqmán) eats it with such pleasure that from his delight (all) natures have become eager and craving the morsel.”
چون بخورد از تلخیش آتش فروخت ** هم زبان کرد آبله هم حلق سوخت
As soon as he (the master) ate it, by its sourness there was kindled fire (which) blistered his tongue and burnt his throat.
ساعتی بیخود شد از تلخی آن ** بعد از آن گفتش که ای جان و جهان1520
He became beside himself for a while on account of its sourness; after that, he said to him, “O (you who are) soul and world,