گفت ای سگ جد او را کشته‌ای ** تو غلامی خواجه زین رو گشته‌ای
O dog,” said he, “you have killed his grandfather. You are a slave: by this means you have become a lord.
خواجه را کشتی و بردی مال او ** کرد یزدان آشکارا حال او2475
You killed your master and carried off his property: God bath made manifest what happened to him.
آن زنت او را کنیزک بوده است ** با همین خواجه جفا بنموده است
Your wife was his handmaid; she has acted unjustly towards this same master.
هر چه زو زایید ماده یا که نر ** ملک وارث باشد آنها سر بسر
Whatever (children) she bore to him, female or male—all of them from beginning to end are the property of the (master’s) heir.
تو غلامی کسب و کارت ملک اوست ** شرع جستی شرع بستان رو نکوست
You are a slave: your gains and goods are his property. You demanded the Law: take the Law and go: ‘tis well.
خواجه را کشتی باستم زار زار ** هم برینجا خواجه گویان زینهار
You killed your master miserably by violence, (whilst) your master was crying for mercy on this very spot.
کارد از اشتاب کردی زیر خاک ** از خیالی که بدیدی سهمناک2480
In your haste you hid the knife under the soil, because of the terrible apparition which you beheld.
نک سرش با کارد در زیر زمین ** باز کاوید این زمین را همچنین
Lo, his head together with the knife is under the soil! Dig ye back the soil, thus!
نام این سگ هم نبشته کارد بر ** کرد با خواجه چنین مکر و ضرر
On the knife, too, the name of this dog is written, (who) dealt with his master so deceitfully and injuriously.”
همچنان کردند چون بشکافتند ** در زمین آن کارد و سر را یافتند
They did even so (as he ordered), and when they cleft (the earth) they found in the soil the knife and the head.
ولوله در خلق افتاد آن زمان ** هر یکی زنار ببرید از میان
Thereupon tumultuous lamentation arose amongst the people:every one severed the girdle (of unbelief) from his waist.
بعد از آن گفتش بیا ای دادخواه ** داد خود بستان بدان روی سیاه2485
Alter that, he (David) said to him (the murderer), “Come,O demander of justice, (and) with that black face (of yours) receive the justice due to you!’
قصاص فرمودن داود علیه السلام خونی را بعد از الزام حجت برو
How David, on whom be peace, ordered that retaliation should be taken on the murderer after his conviction.
هم بدان تیغش بفرمود او قصاص ** کی کند مکرش ز علم حق خلاص
He ordered retaliation (by killing him) with that same knife: how should contrivance deliver him from the knowledge of God?
حلم حق گرچه مواساها کند ** لیک چون از حد بشد پیدا کند
Although God’s clemency bestows (many) kindnesses, yet when he (the sinner) has gone beyond bounds, He exposes (him).
خون نخسپد درفتد در هر دلی ** میل جست و جوی و کشف مشکلی
Blood sleepeth not: the desire to investigate and lay bare (discover the solution of) a difficulty falls into every heart.
اقتضای داوری رب دین ** سر بر آرد از ضمیر آن و این
The craving prompted by the ordainment of the Lord of the Judgement springs up in the conscience of all and sundry
کان فلان چون شد چه شد حالش چه گشت ** همچنانک جوشد از گلزار کشت2490
(So that they ask), “How was it with such-and-such? What happened to him? What became of him? “—just as the sown seed shoots up from the loam.
جوشش خون باشد آن وا جستها ** خارش دلها و بحث و ماجرا
Those inquiries, the pricking of (conscience in men’s) beans and the investigation and discussion, are the stirring of the (murdered man’s) blood.
چونک پیداگشت سر کار او ** معجزه داود شد فاش و دوتو
When the mystery of his (the murderer’s) case had been divulged, David’s miracles became doubly manifest
خلق جمله سر برهنه آمدند ** سر به سجده بر زمینها می‌زدند
All the people came bare-headed and cast their heads in prostration on the earth,
ما همه کوران اصلی بوده‌ایم ** از تو ما صد گون عجایب دیده‌ایم
(Saying), “We all have been (as those who are) blind from birth, (though) we have seen from thee marvels of a hundred kinds.
سنگ با تو در سخن آمد شهیر ** کز برای غزو طالوتم بگیر2495
The stone came to speech with thee overtly, and said, ‘Take me for Saul’s expedition (against Goliath)’;
تو به سه سنگ و فلاخن آمدی ** صد هزاران مرد را بر هم زدی
Thou camest with three pebbles and a sling and didst rout a hundred thousand men:
سنگهایت صدهزاران پاره شد ** هر یکی هر خصم را خون‌خواره شد
Thy pebbles broke into a hundred thousand pieces, and each one drank the blood of an enemy.
آهن اندر دست تو چون موم شد ** چون زره‌سازی ترا معلوم شد
Iron became as wax in thy hand when the (craft of) fashioning coats of mail was made known to thee.
کوهها با تو رسایل شد شکور ** با تو می‌خوانند چون مقری زبور
The mountains became thy thankful. accompanists: they chant the psalms with thee, as one who teaches the recitation of theQur’an.
صد هزاران چشم دل بگشاده شد ** از دم تو غیب را آماده شد2500
Hundreds of thousands of spiritual eyes were opened and through thy breath were made ready for (contemplation of) the Unseen;
و آن قوی‌تر زان همه کین دایمست ** زندگی بخشی که سرمد قایمست
And that (miracle) is stronger than all those (others), for this one is lasting: thou bestowest the life that is enduring for ever.’!
جان جمله‌ی معجزات اینست خود ** کو ببخشد مرده را جان ابد
This indeed is the soul of all miracles, that it (the miracle) should bestow everlasting life on the (spiritually) dead.
کشته شد ظالم جهانی زنده شد ** هر یکی از نو خدا را بنده شد
The wicked man was killed and a whole world (of people) were quickened with life: every one became anew a (devoted) servant to God.
بیان آنک نفس آدمی بجای آن خونیست کی مدعی گاو گشته بود و آن گاو کشنده عقلست و داود حقست یا شیخ کی نایب حق است کی بقوت و یاری او تواند ظالم را کشتن و توانگر شدن به روزی بی‌کسب و بی‌حساب
Explaining that Man’s fleshly soul is in the position of the murderer who had become a claimant on account of the cow, and that the slayer of the cow is the intellect, and that David is God or the Shaykh who is God’s vicar, by means, of whose strength and support it is possible to kill the wicked (murderer) and be enriched with (spiritual) daily bread that is not earned by labour and for which, there is no reckoning.
نفس خود را کش جهانی را زنده کن ** خواجه را کشتست او را بنده کن
Kill your fleshly soul and make the world (spiritually) alive; it (your fleshly soul) has killed its master: make it (your) slave.
مدعی گاو نفس تست هین ** خویشتن را خواجه کردست و مهین2505
Hark! your fleshly soul is (as) the claimant (of compensation) for the cow: it has made itself a master and thief.
آن کشنده‌ی گاو عقل تست رو ** بر کشنده گاو تن منکر مشو
The slayer of the cow is your intellect (rational soul): go, do not be offended with the’ slayer of the cow, (which is) your body.
عقل اسیرست و همی خواهد ز حق ** روزیی بی رنج و نعمت بر طبق
The intellect is a captive and craves of God daily bread (won) without toil, and bounty (placed before it) on a tray.
روزی بی رنج او موقوف چیست ** آنک بکشد گاو را کاصل بدیست
Upon what does its daily bread (won) without toil depend? Upon its killing the cow is the origin of (all) evil
نفس گوید چون کشی تو گاو من ** زانک گاو نفس باشد نقش تن
The fleshly soul says, “How shouldst thou kill my ‘cow’?-because the “cow” of the fleshly soul is the (outward) form of the body.
خواجه‌زاده‌ی عقل مانده بی‌نوا ** نفس خونی خواجه گشت و پیشوا2510
The intellect, (typified by) the master’s son, is left destitute, (while) the fleshly soul, (typified by) the murderer, has become a master and leader.
روزی بی‌رنج می‌دانی که چیست ** قوت ارواحست و ارزاق نبیست
Do you know what is the daily bread (won) without toil? It is the food of spirits and the daily bread of the prophet.
لیک موقوفست بر قربان گاو ** گنج اندر گاو دان ای کنج‌کاو
But it depends upon sacrificing the cow: know (that) the (spiritual) treasure (is found) in (sacrifice of) the cow, O you who dig in (holes and) corners!
دوش چیزی خورده‌ام ور نه تمام ** دادمی در دست فهم تو زمام
Yesternight I ate something; otherwise, I would have given the reins entirely into the hand of your understanding’.
دوش چیزی خورده‌ام افسانه است ** هرچه می‌آید ز پنهان خانه است
(The words), ‘ yesternight I ate something,” are an idle tale: whatsoever comes (to pass) is from the secret chamber (of Divine Destiny).
چشم بر اسباب از چه دوختیم ** گر ز خوش‌چشمان کرشم آموختیم2515
Wherefore have we fixed our eyes on (secondary) causes, if we have learned from those with beauteous eyes how to glance amorously?
هست بر اسباب اسبابی دگر ** در سبب منگر در آن افکن نظر
Over the (secondary) causes there are other (primary) causes: do not look at the (secondary) cause; let thy gaze fall on that (primary cause).
انبیا در قطع اسباب آمدند ** معجزات خویش بر کیوان زدند
The prophets came in order to cut (the cords of secondary) causes: they flung their miracles at Saturn (in the Seventh Heaven).
بی‌سبب مر بحر را بشکافتند ** بی زراعت چاش گندم یافتند
Without cause (means) they clove the sea asunder; without sowing they found heaps of corn.
ریگها هم آرد شد از سعیشان ** پشم بز ابریشم آمد کش‌کشان
Sand, too, was turned into flour by their work; goat’s hair became silk as it was pulled (from the hide).
جمله قرآن هست در قطع سبب ** عز درویش و هلاک بولهب2520
The whole of the Qur’án consists in (is concerned with) the cutting off of (secondary) causes: (its theme is) the glory of the poor (prophet or saint) and the destruction of (those like) Abú Lahab.
مرغ بابیلی دو سه سنگ افکند ** لشکر زفت حبش را بشکند
A swift drops two or three pebbles and shatters the mighty host of Abyssinia:
پیل را سوراخ سوراخ افکند ** سنگ مرغی کو به بالا پر زند
The pebble of a bird that flies aloft lays low the elephant, riddled with holes (wounds).
دم گاو کشته بر مقتول زن ** تا شود زنده همان دم در کفن
(God said), “Inflict (a blow with) the tail of the killed cow upon the murdered man, in order that at the same moment he may come to life (again) in the winding-sheet,