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,
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’.”
گفت من از دست نعمت بخش تو ** خوردهام چندان که از شرمم دو تو
Luqmán said, “From thy munificent hand I have eaten so much that I am (bent) double with shame.
شرمم آمد که یکی تلخ از کفت ** من ننوشم ای تو صاحب معرفت1525
I was ashamed not to eat one bitter thing from thy hand, O thou who art possessed of knowledge.
چون همه اجزام از انعام تو ** رستهاند و غرق دانه و دام تو
Since all parts of me have grown from thy bounty and are plunged in thy bait and snare—
گر ز یک تلخی کنم فریاد و داد ** خاک صد ره بر سر اجزام باد
If I make outcry and complaint because of one bitter thing, may the dust of a hundred roads be on (all) parts of me!
لذت دست شکر بخشت بداشت ** اندر این بطیخ تلخی کی گذاشت
It (the melon) had the enjoyment of thy sugar-bestowing hand: how could it (such enjoyment) leave any bitterness in this melon?”
از محبت تلخها شیرین شود ** از محبت مسها زرین شود
By love bitter things become sweet; by love pieces of copper become golden;
از محبت دردها صافی شود ** از محبت دردها شافی شود1530
By love dregs become clear; by love pains become healing;
از محبت مرده زنده میکنند ** از محبت شاه بنده میکنند
By love the dead is made living; by love the king is made a slave.
این محبت هم نتیجهی دانش است ** کی گزافه بر چنین تختی نشست
This love, moreover, is the result of knowledge: who (ever) sat in foolishness on such a throne?
دانش ناقص کجا این عشق زاد ** عشق زاید ناقص اما بر جماد
On what occasion did deficient knowledge give birth to this love? Deficient (knowledge) gives birth to love, but (only love) for that which is (really) lifeless.
بر جمادی رنگ مطلوبی چو دید ** از صفیری بانگ محبوبی شنید
When it sees in a lifeless being the colour (appearance) of a desired one, (’tis as though) it heard the voice of a beloved in a whistle.