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3
2891-2915

  • گویدش دل خانه‌ای ساز ای عمو ** گوید او در خانه کی گنجم بگو
  • His heart (conscience) says to him, “Build a house, O uncle!” He says, “How shall I find room in the house? Tell (me that).”

  • استخوان حرص تو در وقت درد ** درهم آید خرد گردد در نورد
  • In the hour of pain the bones of your greed shrink together and diminish in compass,

  • گویی از توبه بسازم خانه‌ای ** در زمستان باشدم استانه‌ای
  • And you say penitently, “I will build a house: it will be a resting-place (refuge) for me in winter”;

  • چون بشد درد و شدت آن حرص زفت ** همچو سگ سودای خانه از تو رفت
  • (But) when the pain is gone and your greed has grown stout, the desire for the house departs from you, just as (in the case of) the dog.

  • شکر نعمت خوشتر از نعمت بود ** شکرباره کی سوی نعمت رود 2895
  • Thanksgiving for the bounty is sweeter than the bounty (itself): how should he that is addicted to thanksgiving go towards (direct his attention to) the bounty?

  • شکر جان نعمت و نعمت چو پوست ** ز آنک شکر آرد ترا تا کوی دوست
  • Thanksgiving is the soul of the bounty, and the bounty is as the husk, because thanksgiving brings you to the abode of the Beloved.

  • نعمت آرد غفلت و شکر انتباه ** صید نعمت کن بدام شکر شاه
  • Bounty produces heedlessness, and thanksgiving alertness: hunt after bounty with the snare of thanksgiving to the King.

  • نعمت شکرت کند پرچشم و میر ** تا کنی صد نعمت ایثار فقیر
  • The bounty of thanksgiving will make you contented and princely, so that you will bestow a hundred bounties on the poor.

  • سیر نوشی از طعام و نقل حق ** تا رود از تو شکم‌خواری و دق
  • You will eat your fill of the viands and dessert of God, so that hunger and begging will depart from you.

  • منع کردن انبیا را از نصیحت کردن و حجت آوردن جبریانه
  • How the unbelievers stopped the prophets, on whom be peace, from giving admonition and brought forward Necessitarian arguments.

  • قوم گفتند ای نصوحان بس بود ** اینچ گفتید ار درین ده کس بود 2900
  • The people (of Sabá) said, “O admonishers, what ye have said is enough, if there be any one in this village.

  • قفل بر دلهای ما بنهاد حق ** کس نداند برد بر خالق سبق
  • God hath set a lock upon our hearts; none can prevail against the Creator.

  • نقش ما این کرد آن تصویرگر ** این نخواهد شد بگفت و گو دگر
  • That Artist made the picture of us to be this: this will not be altered by talking.

  • سنگ را صد سال گویی لعل شو ** کهنه را صد سال گویی باش نو
  • A hundred years you may tell the pebble to become a ruby, a hundred years you may tell the old to become new;

  • خاک را گویی صفات آب گیر ** آب را گویی عسل شو یا که شیر
  • You may tell earth to assume the qualities of water, you may tell water to become honey or milk—

  • خالق افلاک او و افلاکیان ** خالق آب و تراب و خاکیان 2905
  • (’Tis all in vain): He is the Creator of the heavens and the heavenly ones, the Creator of water and earth and earthly beings.

  • آسمان را داد دوران و صفا ** آب و گل را تیره رویی و نما
  • To heaven He gave its circling motion and its purity; to (the mixed) water and earth its dark appearance and its (power of) growth.

  • کی تواند آسمان دردی گزید ** کی تواند آب و گل صفوت خرید
  • How can heaven choose turbidity? How can (the mixed) earth and water buy purity?

  • قسمتی کردست هر یک را رهی ** کی کهی گردد بجهدی چون کهی
  • To every one He hath allotted a certain course: how should a mountain by any effort become as a straw?”

  • جواب انبیا علیهم السلام مر جبریان را
  • The answer of the prophets, on whom be peace, to the Necessitarians.

  • انبیا گفتند کاری آفرید ** وصفهایی که نتان زان سر کشید
  • The prophets said, “Yes: He hath created some qualities from which it is impossible to withdraw one's self,

  • و آفرید او وصفهای عارضی ** که کسی مبغوض می‌گردد رضی 2910
  • And He hath (also) created qualities (which are only) accidental, so that a hated person becomes acceptable.

  • سنگ را گویی که زر شو بیهده‌ست ** مس را گویی که زر شو راه هست
  • If you bid a stone become gold, ’tis futile; (but) if you bid copper become gold, the way (of transmuting it) exists.

  • ریگ را گویی که گل شو عاجزست ** خاک را گویی که گل شو جایزست
  • If you bid sand become clay, it is incapable (of doing so); (but) if you bid earth become clay, that is possible.

  • رنجها دادست کان را چاره نیست ** آن بمثل لنگی و فطس و عمیست
  • He hath given (ordained to us) maladies for which there is no remedy, such as lameness, flatness of the nose, and blindness;

  • رنجها دادست کان را چاره هست ** آن بمثل لقوه و درد سرست
  • He hath given maladies for which there is a remedy, such as facial paralysis and headache.

  • این دواها ساخت بهر ایتلاف ** نیست این درد و دواها از گزاف 2915
  • These medicines He hath made for the sake of (restoring) harmony: these maladies and medicines are not in vain.