English    Türkçe    فارسی   

6
4633-4682

  • این مثال آمد رکیک و بی‌ورود  ** لیک در محسوس ازین بهتر نبود 
  • This comparison is poor and unsuccessful, but in the sensible (world) there was none better than this (to be found).
  • متوفی شدن بزرگین از شه‌زادگان و آمدن برادر میانین به جنازه‌ی برادر کی آن کوچکین صاحب‌فراش بود از رنجوری و نواختن پادشاه میانین را تا او هم لنگ احسان شد ماند پیش پادشاه صد هزار از غنایم غیبی و غنی بدو رسید از دولت و نظر آن شاه مع تقریر بعضه 
  • The death of the eldest prince, and how the middle brother came to his funeral—for the youngest was confined to his bed by illness; and how the King treated the middle brother with great affection, so that he too was crippled (captivated) by his kindness; (and how) he remained with the King, and a hundred thousand spoils (precious gifts), from the unseen and visible worlds, were conferred upon him by the fortune and favour of the King; with an exposition of some part thereof.
  • کوچکین رنجور بود و آن وسط  ** بر جنازه‌ی آن بزرگ آمد فقط 
  • The youngest (brother) was ill, and (so) the middle one came alone to the funeral of the eldest.
  • شاه دیدش گفت قاصد کین کیست  ** که از آن بحرست و این هم ماهیست  4635
  • (When) the King espied him, he said with a purpose, “Who is this?—for he is of that sea, and he too is a fish.”
  • پس معرف گفت پور آن پدر  ** این برادر زان برادر خردتر 
  • Then the announcer said, “He is a son of the same father: this brother is younger than that (deceased) brother.”
  • شه نوازیدش که هستی یادگار  ** کرد او را هم بدان پرسش شکار 
  • The King greeted him affectionately, saying, “Thou art a keepsake (from thy brother to me)”; and by this enquiry (gracious attention) made him too his prey.
  • از نواز شاه آن زار حنیذ  ** در تن خود غیر جان جانی بدیذ 
  • In consequence of the kindness shown (to him) by the King, that wretched man, (who was) roasted (in the fire of love), found in his body a soul other than the (animal) soul.
  • در دل خود دید عالی غلغله  ** که نیابد صوفی آن در صد چله 
  • He felt within his heart a sublime emotion which the Súfí does not experience during a hundred chilas.
  • عرصه و دیوار و کوه سنگ‌بافت  ** پیش او چون نار خندان می‌شکافت  4640
  • Court-yard and wall and mountain woven of stone seemed to split open before him like a laughing (bursting) pomegranate.
  • ذره ذره پیش او هم‌چون قباب  ** دم به دم می‌کرد صدگون فتح باب 
  • One by one, the atoms (of the universe) were momently opening their doors to him, like tents, in a hundred diverse ways.
  • باب گه روزن شدی گاه شعاع  ** خاک گه گندم شدی و گاه صاع 
  • The door would become now the window, now the sunbeams; the earth would become now the wheat, now the bushel.
  • در نظرها چرخ بس کهنه و قدید  ** پیش چشمش هر دمی خلق جدید 
  • In (men's) eyes the heavens are very old and threadbare; in his eye ’twasa new creation at every moment.
  • روح زیبا چونک وا رست از جسد  ** از قضا بی شک چنین چشمش رسد 
  • When the beauteous spirit is delivered from the body, no doubt an eye like this will be conferred upon it by (Divine) destiny.
  • صد هزاران غیب پیشش شد پدید  ** آنچ چشم محرمان بیند بدید  4645
  •  A hundred thousand mysteries were revealed to him: he beheld that which the eyes of the initiated behold.
  • آنچ او اندر کتب بر خوانده بود  ** چشم را در صورت آن بر گشود 
  • He opened (the inward) eye (and gazed) on the (ideal) form of that which he had (only) read in books.
  • از غبار مرکب آن شاه نر  ** یافت او کحل عزیزی در بصر 
  • From the dust of the mighty King's horse he obtained a precious collyrium for his eyesight.
  • برچنین گلزار دامن می‌کشید  ** جزو جزوش نعره زن هل من مزید 
  • In such a garden of flowers he was trailing his skirt, while every part of him was crying, “Is there any more?”
  • گلشنی کز بقل روید یک دمست  ** گلشنی کز عقل روید خرمست 
  • The flowers that grow from plants are (living but) a moment; the flowers that grow from Reason are (ever) fresh.
  • گلشنی کز گل دمد گردد تباه  ** گلشنی کز دل دمد وافر حتاه  4650
  • The flowers that bloom from earth become faded; the flowers that bloom from the heart—oh, what a joy!
  • علم‌های با مزه‌ی دانسته‌مان  ** زان گلستان یک دو سه گل‌دسته دان 
  • Know that (all) the delightful sciences known to us are (only) two or three bunches of flowers from that Garden.
  • زان زبون این دو سه گل دسته‌ایم  ** که در گلزار بر خود بسته‌ایم 
  • We are devoted to these two or three bunches of flowers because we have shut the Garden-door on ourselves.
  • آن‌چنان مفتاح‌ها هر دم بنان  ** می‌فتد ای جان دریغا از بنان 
  • Alas, O (dear) soul, (that) on account of (thy greed for) bread such (admirable) keys are always dropping from thy fingers!
  • ور دمی هم فارغ آرندت ز نان  ** گرد چارد گردی و عشق زنان 
  • And if for a moment thou art relieved from preoccupation with bread, thou danglest about the chádar and (givest thyself up to) thy passion for women;
  • باز استسقات چون شد موج‌زن  ** ملک شهری بایدت پر نان و زن  4655
  • And then, when (the sea of) thy dropsy (lust) breaks into billows, thou must needs have under thy sway a (whole) city full of bread and women.
  • مار بودی اژدها گشتی مگر  ** یک سرت بود این زمانی هفت‌سر 
  • (At first) thou wert (only) a snake: (now) indeed thou hast become a dragon. Thou hadst (only) one head: now thou hast seven heads.
  • اژدهای هفت‌سر دوزخ بود  ** حرص تو دانه‌ست و دوزخ فخ بود 
  • Hell is a seven-headed dragon: thy greed is the bait and Hell the snare.
  • دام را بدران بسوزان دانه را  ** باز کن درهای نو این خانه را 
  • Pull the snare to pieces, burn the bait, open new doors in this (bodily) tenement!
  • چون تو عاشق نیستی ای نرگدا  ** هم‌چو کوهی بی‌خبر داری صدا 
  • O sturdy beggar, unless thou art a lover (of God), thou hast (only) an echo, like the unconscious mountain.
  • کوه را گفتار کی باشد ز خود  ** عکس غیرست آن صدا ای معتمد  4660
  • How should the mountain possess a voice of its own? The echo is reflected from another, O trusty man.
  • گفت تو زان سان که عکس دیگریست  ** جمله احوالت به جز هم عکس نیست 
  • In the same fashion as thy speech is the reflexion of another, so all thy feelings are nothing but a reflexion.
  • خشم و ذوقت هر دو عکس دیگران  ** شادی قواده و خشم عوان 
  • Both thy anger and thy pleasure are (only) reflected from others, (like) the joy of the procuress and the rage of the night-patrol.
  • آن عوان را آن ضعیف آخر چه کرد  ** که دهد او را به کینه زجر و درد 
  • Pray, what (harm) did that poor fellow do to the night-patrol that he should punish and torment him in revenge?
  • تا بکی عکس خیال لامعه  ** جهد کن تا گرددت این واقعه 
  • How long (wilt thou follow) the glittering phantom reflected (from another)?Strive to make this (experience) actual for thyself,
  • تا که گفتارت ز حال تو بود  ** سیر تو با پر و بال تو بود  4665
  • So that thy words will be (prompted) by thy immediate feelings, and thy flight will be made with thine own wings and pinions.
  • صید گیرد تیر هم با پر غیر  ** لاجرم بی‌بهره است از لحم طیر 
  • ’Tis with alien feathers that the arrow captures its prey; consequently it gets no share of the bird's flesh;
  • باز صید آرد به خود از کوهسار  ** لاجرم شاهش خوراند کبک و سار 
  • (But) the falcon brings its quarry from the mountains itself; consequently the king lets it eat partridge and starling.
  • منطقی کز وحی نبود از هواست  ** هم‌چو خاکی در هوا و در هباست 
  • The speech that is not (derived) from (Divine) inspiration springs from self-will: it is like dust (floating) in the air and among the motes (in the sunbeams).
  • گر نماید خواجه را این دم غلط  ** ز اول والنجم بر خوان چند خط 
  • If this saying appear to the Khwája to be erroneous, recite a few lines at the beginning of (the Súra) Wa’l-Najm.
  • تا که ما ینطق محمد عن هوی  ** ان هو الا بوحی احتوی  4670
  • Down to (the words), Mohammed does not speak from self-will: ’tis only (a speech) gained by inspiration.
  • احمدا چون نیستت از وحی یاس  ** جسمیان را ده تحری و قیاس 
  • O Ahmad (Mohammed), since thou despairest not of (receiving) inspiration, leave investigation and conjecture to the corporealists;
  • کز ضرورت هست مرداری حلال  ** که تحری نیست در کعبه‌ی وصال 
  • For in case of necessity a carcase is lawful (food), but there is no need to investigate (when one is) in the Ka‘ba of union.
  • بی‌تحری و اجتهادات هدی  ** هر که بدعت پیشه گیرد از هوی 
  • Whosoever wilfully adopts a heresy without investigation and the utmost efforts to discover the right way,
  • هم‌چو عادش بر برد باد و کشد  ** نه سلیمانست تا تختش کشد 
  • The wind (of self-will) will lift him up and kill him, like (the people of) ‘Ád: he is no Solomon that it should waft his throne along.
  • عاد را با دست حمال خذول  ** هم‌چو بره در کف مردی اکول  4675
  • For ‘Ád (and those like them) the wind is a treacherous carrier: (they are) as a lamb in the hands of a glutton,
  • هم‌چو فرزندش نهاده بر کنار  ** می‌برد تا بکشدش قصاب‌وار 
  • Which he lays in his lap as though it were his own child and carries away to slaughter like a butcher.
  • عاد را آن باد ز استکبار بود  ** یار خود پنداشتند اغیار بود 
  • That wind was (the punishment) for ‘Ád because of their pride: they indeed deemed it a friend, (but) it was (really) a stranger (foe).
  • چون بگردانید ناگه پوستین  ** خردشان بشکست آن بس القرین 
  • When of a sudden it turned its coat, that evil comrade shattered them piecemeal.
  • باد را بشکن که بس فتنه‌ست باد  ** پیش از آن کت بشکند او هم‌چو عاد 
  • Shatter (destroy) the wind—for the wind (of self-will) is a great temptation— ere it shatter thee, like ‘Ád.
  • هود دادی پند که ای پر کبر خیل  ** بر کند از دستتان این باد ذیل  4680
  • Húd admonished them, saying, “O prideful folk, this wind will tear out of your hands the skirt (to which ye are clinging).
  • لشکر حق است باد و از نفاق  ** چند روزی با شما کرد اعتناق 
  • The wind is God's army, and (only) in hypocrisy (deceit) has it embraced you for a few days.
  • او به سر با خالق خود راستست  ** چون اجل آید بر آرد باد دست 
  • Secretly it is loyal to its Creator: when the appointed term arrives, the wind will throw up its hands (and desert you).”