English    Türkçe    فارسی   

3
1602-1626

  • گفت من هم بی‌خبر بودم ازین ** آگهم مادر غران کردند هین
  • He replied, “I also was not aware of it; the whoresons (the scoundrelly boys) made me aware (of it), mark you.

  • من بدم غافل بشغل قال و قیل ** بود در باطن چنین رنجی ثقیل
  • I did not notice (it), through being busy with discourse (teaching), (but) within (me) there was such a severe malady.”

  • چون بجد مشغول باشد آدمی ** او ز دید رنج خود باشد عمی
  • When a man is busy in earnest, he is blind to the sight of (unconscious of) his pain.

  • از زنان مصر یوسف شد سمر ** که ز مشغولی بشد زیشان خبر 1605
  • It has become an oft-told tale concerning the women of Joseph's Egypt that consciousness departed from them on account of their pre-occupation (with the beauty of Joseph).

  • پاره پاره کرده ساعدهای خویش ** روح واله که نه پس بیند نه پیش
  • (Hence) they cut their fore-arms to pieces: (in such a case) the spirit is distraught, so that it looks neither behind nor before.

  • ای بسا مرد شجاع اندر حراب ** که ببرد دست یا پایش ضراب
  • Oh, many a brave man in battle whose hand or foot is cut by blows (of the sword),

  • او همان دست آورد در گیر و دار ** بر گمان آنک هست او بر قرار
  • And he bears that same hand into the combat, thinking that it remains firm (intact).

  • خود ببیند دست رفته در ضرر ** خون ازو بسیار رفته بی‌خبر
  • (Afterwards) indeed he will see that his hand has been injured (and that) much blood has gone from him unawares.

  • در بیان آنک تن روح را چون لباسی است و این دست آستین دست روحست واین پای موزه‌ی پای روحست
  • Explaining that the body is as a garment to the spirit, and that this (bodily) hand is the sleeve of the spirit's hand, and that this (bodily) foot is the shoe of the spirit's foot.

  • تا بدانی که تن آمد چون لباس ** رو بجو لابس لباسی را ملیس 1610
  • (I mention this insensibility to pain) that you may know that the body is like a garment. Go, seek the wearer of the garment, do not lick (kiss) a garment.

  • روح را توحید الله خوشترست ** غیر ظاهر دست و پای دیگرست
  • To the spirit the knowledge of the Unity (of God) is sweeter (than care for the body): it hath a hand and foot different from those which are visible.

  • دست و پا در خواب بینی و ایتلاف ** آن حقیقت دان مدانش از گزاف
  • You may behold in dream the (spiritual) hand and foot and their connexion (with the spiritual body): deem that (vision) a reality, deem it not to be in vain.

  • آن توی که بی بدن داری بدن ** پس مترس از جسم و جان بیرون شدن
  • You are such that without the (material) body you have a (spiritual) body: do not, then, dread the going forth of the soul from the body.

  • حکایت آن درویش کی در کوه خلوت کرده بود و بیان حلاوت انقطاع و خلوت و داخل شدن درین منقبت کی انا جلیس من ذکرنی و انیس من استانس بی گر با همه‌ای چو بی منی بی همه‌ای ور بی همه‌ای چو با منی با همه‌ای
  • Story of the dervish who had secluded himself in the mountains, with an account of the sweetness of severance (from the world) and seclusion and of entering upon this path, for (God hath said), “I am the companion of them that commemorate Me and the friend of them that take Me as their friend. If thou art with all, thou art without all when thou art without Me; And if thou art without all, thou art with all when thou art with Me.”

  • بود درویشی بکهساری مقیم ** خلوت او را بود هم خواب و ندیم
  • There was a dervish dwelling in a mountainous place: solitude was his bedfellow and boon-companion.

  • چون ز خالق می‌رسید او را شمول ** بود از انفاس مرد و زن ملول 1615
  • Since collectedness (spiritual quiet) was coming for him from the Creator, he was weary of the breaths of man and woman.

  • همچنانک سهل شد ما را حضر ** سهل شد هم قوم دیگر را سفر
  • Just as staying at home is easy to us, so travelling is easy to another class of people.

  • آنچنانک عاشقی بر سروری ** عاشقست آن خواجه بر آهنگری
  • In the same way as thou art in love with dominion, that worthy man is in love with the ironsmith's handicraft.

  • هر کسی را بهر کاری ساختند ** میل آن را در دلش انداختند
  • Every one has been made for some particular work, and the desire for that (work) has been put into his heart.

  • دست و پا بی میل جنبان کی شود ** خار وخس بی آب و بادی کی رود
  • How should hand and foot be set in motion without desire? How should sticks and straws go (from their place) without any water or wind?

  • گر ببینی میل خود سوی سما ** پر دولت بر گشا همچون هما 1620
  • If thou see (that) thy desire (is) towards Heaven, unfold the wings of empire, like the Humá;

  • ور ببینی میل خود سوی زمین ** نوحه می‌کن هیچ منشین از حنین
  • But if thou see (that) thy desire (is) towards the earth, keep lamenting, cease not at all from moaning.

  • عاقلان خود نوحه‌ها پیشین کنند ** جاهلان آخر بسر بر می‌زنند
  • The wise, indeed, make lamentations at first; the foolish beat their heads at the last.

  • ز ابتدای کار آخر را ببین ** تا نباشی تو پشیمان یوم دین
  • From the beginning of the affair discern the end (thereof), so that thou mayst not be repenting on the Day of Judgement.

  • دیدن زرگر عاقبت کار را و سخن بر وفق عاقبت گفتن با مستعیر ترازو
  • How a goldsmith discerned the end of the affair and spoke in accordance with the end to one who wished to borrow his scales.

  • آن یکی آمد به پیش زرگری ** که ترازو ده که بر سنجم زری
  • A certain man came to a goldsmith, saying, “Give me the scales, that I may weigh some gold.”

  • گفت خواجه رو مرا غربال نیست ** گفت میزان ده برین تسخر مه‌ایست 1625
  • The master (goldsmith) said, “Go, I have no sieve.” “Give me the scales,” he replied, “and don't stop to jest like this.”

  • گفت جاروبی ندارم در دکان ** گفت بس بس این مضاحک رابمان
  • He said, “I have no broom in the shop.” “Enough, enough!” cried the other; “leave these jokes.