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2
3030-3054

  • گفت آن هندوی دیگر از نیاز ** هی سخن گفتی و باطل شد نماز 3030
  • The second Indian said on the spur of the moment, “Hey, you have spoken, and (so) your prayer is null.”

  • آن سوم گفت آن دوم را ای عمو ** چه زنی طعنه بر او خود را بگو
  • The third one said to the second, “O uncle, why do you rail at him? Tell yourself (how to behave).”

  • آن چهارم گفت حمد الله که من ** در نیفتادم به چه چون آن سه تن‏
  • Said the fourth, “Praise be to God that I have not fallen into the pit (of error), like those three persons.”

  • پس نماز هر چهاران شد تباه ** عیب گویان بیشتر گم کرده راه‏
  • Hence the prayers of all the four were marred; and the fault-finders went astray more (than he who made the original mistake).

  • ای خنک جانی که عیب خویش دید ** هر که عیبی گفت آن بر خود خرید
  • Oh, happy the soul that saw its own fault, and if any one told (found) a fault, wished eagerly (to take) that (fault) upon itself!—

  • ز انکه نیم او ز عیبستان بده ست ** و آن دگر نیمش ز غیبستان بده ست‏ 3035
  • Because half of him (every man) has always belonged to the realm of faults, and the other half of him to the realm of the Unseen.

  • چون که بر سر مر ترا ده ریش هست ** مرهمت بر خویش باید کار بست‏
  • Since you have ten sores on your head, you must apply the plaster to yourself.

  • عیب کردن ریش را داروی اوست ** چون شکسته گشت جای ارحمواست‏
  • Finding fault with one's self is the (right) remedy for him (who is at fault); when he has become broken (contrite), it is (then) the (proper) occasion for (obeying the Prophet's injunction), “Have pity.”

  • گر همان عیبت نبود ایمن مباش ** بو که آن عیب از تو گردد نیز فاش‏
  • (Even) if you have not the same fault, be not secure; maybe, that fault will afterwards become notorious in you.

  • لا تخافوا از خدا نشنیده‏ای ** پس چه خود را ایمن و خوش دیده‏ای‏
  • You have not heard from God (the comforting words) Do not fear: why, then, have you deemed yourself secure and happy?

  • سالها ابلیس نیکو نام زیست ** گشت رسوا بین که او را نام چیست‏ 3040
  • For years Iblís lived in good renown; (afterwards) he was disgraced: mark what is (the meaning of) his name.

  • در جهان معروف بد علیای او ** گشت معروفی بعکس ای وای او
  • His eminence was famed throughout the (celestial) world; (then) his fame turned to infamy—oh, alas for him!

  • تا نه ای ایمن تو معروفی مجو ** رو بشو از خوف پس بنمای رو
  • Do not seek fame till you are secure: wash your face of fear, then show your face.

  • تا نروید ریش تو ای خوب من ** بر دگر ساده ز نخ طعنه مزن‏
  • Until your (own) beard grows, my good man, do not jeer at another whose chin is smooth.

  • این نگر که مبتلا شد جان او ** در چهی افتاد تا شد پند تو
  • Consider this, that his (Satan's) soul was tried (by the wrath of God), he fell into a pit (of perdition) so that he became a warning to you.

  • تو نیفتادی که باشی پند او ** زهر او نوشید تو خور قند او 3045
  • You did not fall, so that you should be a warning to him. He drank the poison: eat you his sugar!

  • قصد کردن غزان به کشتن یک مردی تا آن دگر بترسد
  • How the Ghuzz set about killing one man in order that another might be terrorised.

  • آن غزان ترک خونریز آمدند ** بهر یغما بر دهی ناگه زدند
  • Those blood-shedding (murderous) Ghuzz Turcomans came, and suddenly fell upon a village (on a raid) for plunder.

  • دو کس از اعیان آن ده یافتند ** در هلاک آن یکی بشتافتند
  • They found two of the notables of that village, and made (ready in) haste to put one (of the two) to death.

  • دست بستندش که قربانش کنند ** گفت ای شاهان و ارکان بلند
  • They tied his hands in order to sacrifice (kill) him. He said, “O princes and high pillars (of the empire),

  • در چه مرگم چرا می‏افگنید ** از چه آخر تشنه‏ی خون منید
  • Why are ye casting me into the pit of death? Wherefore, pray, are ye thirsting after my blood?

  • چیست حکمت چه غرض در کشتنم ** چون چنین درویشم و عریان تنم‏ 3050
  • What is the wisdom, what is the object, in killing me, when I am so poor and bare-bodied?”

  • گفت تا هیبت بر این یارت زند ** تا بترسد او و زر پیدا کند
  • He (one of the Ghuzz) replied, “To strike awe into this friend of yours, so that he may be afraid and produce (his) gold.”

  • گفت آخر او ز من مسکین‏تر است ** گفت قاصد کرده است او را زر است‏
  • He (the man) said, “Why, he is poorer than I.” “He has done it (made himself out to be poor) on purpose,” replied the other; “he has gold.”

  • گفت چون وهم است ما هر دو یک‏ایم ** در مقام احتمال و در شک‏ایم‏
  • He (the man) said, “Since it is (a matter of) opinion, we are both the same: we are (equally) exposed to (mere) probability and doubt.

  • خود و را بکشید اول ای شهان ** تا بترسم من دهم زر را نشان‏
  • Kill him first, O princes, in order that I may be afraid and point out the way to the gold.”