زن بسی گفتش که آخر ای امیر ** گر مزاحی کردم از طیبت مگیر
Many a time the wife said to him, “Why, O Amír, if I made a merry jest, don't take offence.”
سجده و زاری زن سودی نداشت ** رفت و ایشان را در آن حسرت گذاشت 3670
The wife's supplication and lament were of no avail: he departed and left them to grieve.
جامه ازرق کرد زان پس مرد و زن ** صورتش دیدند شمعی بی‌لگن
Afterwards the husband and wife clad themselves in blue: they deemed his (radiant) form to be a candle without a basin.
می‌شد و صحرا ز نور شمع مرد ** چون بهشت از ظلمت شب گشته فرد
He was going (on his way), and by that man's candle-light the desert was isolated, like Paradise, from the darkness of night.
کرد مهمان خانه خانه‌ی خویش را ** از غم و از خجلت این ماجرا
He (the husband) made his house a guest-house in sorrow and shame for this (calamitous) event.
در درون هر دو از راه نهان ** هر زمان گفتی خیال میهمان
In the hearts of them both, (coming) by the hidden way, the phantom of the guest was saying continually,
که منم یار خضر صد گنج و جود ** می‌فشاندم لیک روزیتان نبود 3675
“I am the friend of Khadir: I would have scattered a hundred treasures of munificence (over you), but ’twas not your appointed portion.”
تمثیل فکر هر روزینه کی اندر دل آید به مهمان نو کی از اول روز در خانه فرود آید و فضیلت مهمان‌نوازی و ناز مهمان کشیدن و تحکم و بدخویی کند به خداوند خانه
Comparing the daily thoughts that come into the heart with the new guests who from the beginning of the day alight in the house and behave with arrogance and ill-temper towards the master of the house; and concerning the merit of treating the guest with kindness and of suffering his haughty airs patiently.
هر دمی فکری چو مهمان عزیز ** آید اندر سینه‌ات هر روز نیز
Every day, too, at every moment a (different) thought comes, like an honoured guest, into thy bosom.
فکر را ای جان به جای شخص دان ** زانک شخص از فکر دارد قدر و جان
O (dear) soul, regard thought as a person, since (every) person derives his worth from thought and spirit.
فکر غم گر راه شادی می‌زند ** کارسازیهای شادی می‌کند
If the thought of sorrow is waylaying (spoiling) joy, (yet) it is making preparations for joy.
خانه می‌روبد به تندی او ز غیر ** تا در آید شادی نو ز اصل خیر
It violently sweeps thy house clear of (all) else, in order that new joy from the source of good may enter in.
می‌فشاند برگ زرد از شاخ دل ** تا بروید برگ سبز متصل 3680
It scatters the yellow leaves from the bough of the heart, in order that incessant green leaves may grow.
می‌کند بیخ سرور کهنه را ** تا خرامد ذوق نو از ما ورا
It uproots the old joy, in order that new delight may march in from the Beyond.
غم کند بیخ کژ پوسیده را ** تا نماید بیخ رو پوشیده را
Sorrow pulls up the crooked rotten (root), in order that it may disclose the root that is veiled from sight.
غم ز دل هر چه بریزد یا برد ** در عوض حقا که بهتر آورد
Whatsoever (things) sorrow may cause to be shed from the heart or may take away (from it), assuredly it will bring better in exchange,
خاصه آن را که یقینش باشد این ** که بود غم بنده‌ی اهل یقین
Especially for him who knows with certainty (intuitively) that sorrow is the servant of the possessors of (intuitive) certainty.
گر ترش‌رویی نیارد ابر و برق ** رز بسوزد از تبسمهای شرق 3685
Unless the clouds and the lightning show a frowning aspect, the vines will be burnt by the smiles of the sun.
سعد و نحس اندر دلت مهمان شود ** چون ستاره خانه خانه می‌رود
Good and ill fortune become guests in thy heart: like the star (planet), they go from house to house.
آن زمان که او مقیم برج تست ** باش هم‌چون طالعش شیرین و چست
At the time when it (the auspicious or inauspicious star) is residing in thy mansion, adapt thyself to it and be agreeable, like its ascendant,
تا که با مه چون شود او متصل ** شکر گوید از تو با سلطان دل
So that, when it rejoins the Moon, it may speak gratefully of thee to the Lord of the heart.
هفت سال ایوب با صبر و رضا ** در بلا خوش بود با ضیف خدا
Job, the (prophet who was) patient and well-pleased (with God), showed sweetness to God's guest during seven years (spent) in tribulation,
تا چو وا گردد بلای سخت‌رو ** پیش حق گوید به صدگون شکر او 3690
To the end that when the stern-visaged tribulation should turn back (on its way to God), it might give thanks to him in God's presence in a hundred fashions,
کز محبت با من محبوب کش ** رو نکرد ایوب یک لحظه ترش
Saying, “From love (of Thee) Job never for one moment looked sourly on me, the killer of that which is loved.”
از وفا و خجلت علم خدا ** بود چون شیر و عسل او با بلا
From his loyalty and his shame before God's knowledge, he (Job) was like milk and honey (in his behaviour) towards tribulation.
فکر در سینه در آید نو به نو ** خند خندان پیش او تو باز رو
(Whenever) the thought (of sorrow) comes into thy breast anew, go to meet it with smiles and laughter,
که اعذنی خالقی من شره ** لا تحرمنی انل من بره
Saying, “O my Creator, preserve me from its evil: do not deprive me, (but) let me partake, of its good!
رب اوزعنی لشکر ما اری ** لا تعقب حسرة لی ان مضی 3695
O my Lord, prompt me to give thanks for that which I see (receive): do not let me feel any subsequent regret, if it (the benefit received) shall pass away.”
آن ضمیر رو ترش را پاس‌دار ** آن ترش را چون شکر شیرین شمار
Pay watchful regard to the sour-looking thought: deem that sour one to be sweet as sugar.
ابر را گر هست ظاهر رو ترش ** گلشن آرنده‌ست ابر و شوره‌کش
If the cloud apparently has a sour face, (yet) the cloud is the bringer-on of the rose-garden and the destroyer of the nitrous (barren) soil.
فکر غم را تو مثال ابر دان ** با ترش تو رو ترش کم کن چنان
Know that the thought of sorrow is like the cloud: do not look so sourly on the sour!
بوک آن گوهر به دست او بود ** جهد کن تا از تو او راضی رود
It may be that the pearl (of thy desire) is in its hand: endeavour that it may depart from thee well-pleased.
ور نباشد گوهر و نبود غنی ** عادت شیرین خود افزون کنی 3700
And if the pearl be not (in its hand) and it be not rich, (yet) thou wilt increase (strengthen) thy sweet habit.
جای دیگر سود دارد عادتت ** ناگهان روزی بر آید حاجتت
Thy habit will profit thee on another occasion: some day thy need will suddenly be fulfilled.
فکرتی کز شادیت مانع شود ** آن به امر و حکمت صانع شود
The thought that hinders thee from joy comes by the command and wise purpose of the Maker.
تو مخوان دو چار دانگش ای جوان ** بوک نجمی باشد و صاحب‌قران
O youth, do not call it worthless: it may be a (happy) star and endowed with imperial fortune.
تو مگو فرعیست او را اصل گیر ** تا بوی پیوسته بر مقصود چیر
Do not say it is a branch: take it to be the root, in order that thou mayst always be master of thy object of desire;
ور تو آن را فرع گیری و مضر ** چشم تو در اصل باشد منتظر 3705
For if thou take it to be (merely) a branch (derivative) and pernicious, thine eye will be waiting to see the root.
زهر آمد انتظارش اندر چشش ** دایما در مرگ باشی زان روش
Waiting to see is poison to (spiritual) perception: by that method thou wilt remain perpetually in death.
اصل دان آن را بگیرش در کنار ** بازره دایم ز مرگ انتظار
Recognise it as the root, clasp it to thy bosom, and be for ever delivered from the death of waiting to see.
نواختن سلطان ایاز را
How the Sultan (Mahmud) showed favour to Ayáz.
ای ایاز پر نیاز صدق‌کیش ** صدق تو از بحر و از کوهست بیش
“O Ayáz, who art full of humbleness and sincere in all thy ways, thy sincerity is mightier than sea and mountain.
نه به وقت شهوتت باشد عثار ** که رود عقل چو کوهت کاه‌وار
For thee there is no stumbling in the hour of lust, so that thy reason, which resembles a mountain (in solidity), should go (hither and thither) like a straw;
نه به وقت خشم و کینه صبرهات ** سست گردد در قرار و در ثبات 3710
Nor in the hour of anger and vengeance do thy powers of long-suffering fail to hold fast and firm.”
مردی این مردیست نه ریش و ذکر ** ورنه بودی شاه مردان کیر خر
Virilitas haec virilitas est, barba et penis non est; sin minus, rex virorum esset veretrum asini. [Manhood is this manliness, not (just) a beard and a penis; otherwise, an ass’s penis would be the king of men.]
حق کرا خواندست در قرآن رجال ** کی بود این جسم را آنجا مجال
Whom has God in the Qur’an called men? How should there be room for this body there?
روح حیوان را چه قدرست ای پدر ** آخر از بازار قصابان گذر
What worth has the animal soul? O father, come now, pass through the market of the butchers,
صد هزاران سر نهاده بر شکم ** ارزشان از دنبه و از دم کم
(And you will see) a hundred thousand (sheeps’) heads laid on paunches (tripe), of which (heads) the value is less than (that of) the fat caudal part and tail.
روسپی باشد که از جولان کیر ** عقل او موشی شود شهوت چو شیر 3715
Meretrix est (quaevis femina) cui penis impetu mens (tanquam) mus fiat, libido tanquam leo. [A prostitute is (one) who, due to the movement of a penis, (her) intellect becomes a mouse (and her) lust like a lion.]
وصیت کردن پدر دختر را کی خود را نگهدار تا حامله نشوی از شوهرت
How a father enjoined his daughter to take care lest she should become with child by her husband.
خواجه‌ای بودست او را دختری ** زهره‌خدی مه‌رخی سیمین‌بری
There was a Khwája who had a daughter with cheeks like (those of) Venus, a face like the moon, and a breast (white) as silver.
گشت بالغ داد دختر را به شو ** شو نبود اندر کفائت کفو او
(When) she reached maturity, he gave his daughter to a husband: as regards social rank the husband was not a (good) match for her.
خربزه چون در رسد شد آبناک ** گر بنشکافی تلف گردد هلاک
When a melon is ripe it becomes watery and goes to waste and ruin unless you slice it.