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3
2761-2785

  • ای بسا دولت که آید گاه گاه ** پیش بی‌دولت بگردد او ز راه
  • Oh, many a fortune that comes now and then to the unfortunate one, and he turns away (from it)!

  • ای بسا معشوق کاید ناشناخت ** پیش بدبختی نداند عشق باخت
  • Oh, many a beloved who comes unbeknown to an ill-starred one, and he knows not how to make love!

  • این غلط‌ده دیده را حرمان ماست ** وین مقلب قلب را س القضاست
  • This that misleads the eye is our (original) damnation, and this that turns the heart (from seeing the truth) is (our) evil destiny.

  • چون بت سنگین شما را قبله شد ** لعنت و کوری شما را ظله شد
  • Since to you the idol of stone has become an object of adoration, the curse (of God) and blindness have o’ershadowed you.

  • چون بشاید سنگتان انباز حق ** چون نشاید عقل و جان همراز حق 2765
  • When your stone is a fitting partner for God, how are not intellect and spirit fitting confidants of God?

  • پشه‌ی مرده هما را شد شریک ** چون نشاید زنده همراز ملیک
  • The dead gnat has become the consort of the humá: how (then) is the living one not fit to be the confidant of the King?

  • یا مگر مرده تراشیده‌ی شماست ** پشه‌ی زنده تراشیده‌ی خداست
  • Or, maybe, (’tis because) the dead one is fashioned by you, (whereas) the living gnat is fashioned by God.

  • عاشق خویشید و صنعت‌کرد خویش ** دم ماران را سر مارست کیش
  • Ye are in love with yourselves and the thing manufactured by yourselves: to serpents' tails the serpent's head is a law.

  • نه در آن دم دولتی و نعمتی ** نه در آن سر راحتی و لذتی
  • In that tail there is no fortune or happiness; in that head there is no pleasure or delight.

  • گرد سر گردان بود آن دم مار ** لایق‌اند و درخورند آن هر دو یار 2770
  • That serpent's tail is circling around the head: both those friends are fit and suited (to each other).

  • آنچنان گوید حکیم غزنوی ** در الهی‌نامه گر خوش بشنوی
  • So says the Sage of Ghazna in the Iláhí-náma, if thou wilt hearken well—

  • کم فضولی کن تو در حکم قدر ** درخور آمد شخص خر با گوش خر
  • “Do not behave as a (presumptuous) meddler in the decree of (Divine) fore-ordainment: the ass's shape is suited to the ass's ear.”

  • شد مناسب عضوها و ابدانها ** شد مناسب وصفها با جانها
  • Limbs and bodies are congruous; qualities are congruous with souls.

  • وصف هر جانی تناسب باشدش ** بی گمان با جان که حق بتراشدش
  • Unquestionably the quality of every soul has congruity with the soul; for God fashions it (accordingly).

  • چون صفت با جان قرین کردست او ** پس مناسب دانش همچون چشم و رو 2775
  • Inasmuch as He hath joined the quality to the soul, know that it (the quality) is congruous, like eyes and face.

  • شد مناسب وصفها در خوب و زشت ** شد مناسب حرفها که حق نبشت
  • The (good and evil) qualities are congruous in the good and evil (souls): congruous are the letters that God hath written.

  • دیده و دل هست بین اصبعین ** چون قلم در دست کاتب ای حسین
  • The eye and the heart are between two fingers like a pen in the hand of the writer, O Husayn.

  • اصبع لطفست و قهر و در میان ** کلک دل با قبض و بسطی زین بنان
  • (These) are the fingers of Grace and Wrath, and between them the pen, the heart, is in a state of distress or ease (caused) by these fingers.

  • ای قلم بنگر گر اجلالیستی ** که میان اصبعین کیستی
  • O pen, if thou art one that (duly) magnifies (God), consider whose two fingers thou art between.

  • جمله قصد و جنبشت زین اصبعست ** فرق تو بر چار راه مجمعست 2780
  • All thy volition and movement are (controlled) by this finger: thy head (point) is on the crossways of the assembly-place.

  • این حروف حالهات از نسخ اوست ** عزم و فسخت هم ز عزم و فسخ اوست
  • These letters (symbolising) thy (diverse) states are of His inditing: thy forming a purpose and changing it is just from His forming a purpose and changing it.

  • جز نیاز و جز تضرع راه نیست ** زین تقلب هر قلم آگاه نیست
  • There is no way but supplication and self-abasement: not every pen is conscious of this subjection to (Divine) control.

  • این قلم داند ولی بر قدر خود ** قدر خود پیدا کند در نیک و بد
  • The pen knows this (control), but (only) according to its (fore-ordained) measure: it manifests its measure (of knowledge) in good and evil (actions).

  • آنچ در خرگوش و پیل آویختند ** تا ازل را با حیل آمیختند
  • (As regards) that (apologue) which they attached to the hare and the elephant, so that they confused (the dispensation of) eternity with (mere) tricks,

  • بیان آنک هر کس را نرسد مثل آوردن خاصه در کار الهی
  • [Explaining that it is not seemly for every one to adduce parables, especially concerning Divine actions.]

  • کی رسدتان این مثلها ساختن ** سوی آن درگاه پاک انداختن 2785
  • How is it seemly for you to make these similitudes and cast them at (apply them to) that holy Court?