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2
1474-1523

  • 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 زهد 1475
  • 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 باز 1480
  • 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 لباس‏ 1485
  • 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 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;

  • 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 انگبین‏ 1515
  • 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 جهان‏ 1520
  • 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,

  • نوش چون کردی تو چندین زهر را ** لطف چون انگاشتی این قهر را
  • How did you make all this poison an antidote? How did you deem this cruelty to be kindness?

  • این چه صبر است این صبوری از چه روست ** یا مگر پیش تو این جانت عدوست‏
  • What patience is this? For what reason is this great fortitude? Or, perchance, in your opinion this life of yours is an enemy (which you would fain destroy).

  • چون نیاوردی به حیلت حجتی ** که مرا عذری است بس کن ساعتی‏
  • Why did not you cunningly bring (forward) a plea, saying, ‘I have an excuse (for declining to eat): desist for a while’.”