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3
2941-2965

  • چون نباشد روز و شب یا ماه و سال ** کی بود سیری و پیری و ملال
  • When there is no day and night and month and year, how should there be satiety and old age and weariness?
  • در گلستان عدم چون بی‌خودیست ** مستی از سغراق لطف ایزدیست
  • Since there is (for us) selflessness in the rose-garden of non-existence, there is (for us) intoxication caused by the goblet of Divine grace.
  • لم یذق لم یدر هر کس کو نخورد ** کی بوهم آرد جعل انفاس ورد
  • Any one that has not drunk (thereof is in the same case as those to whom the saying, ‘Whoso) has not tasted does not know’ (is applicable): how should the dung-beetle conceive the (fragrant) breaths of the rose?
  • نیست موهوم ار بدی موهوم آن ** همچو موهومان شدی معدوم آن
  • It is not conceivable: if it were conceivable, it would become non-existent, like (all) objects of conception.
  • دوزخ اندر وهم چون آرد بهشت ** هیچ تابد روی خوب از خوک زشت 2945
  • How should Hell conceive Paradise? Does a beauteous face shine (forth) at all from an ugly pig?
  • هین گلوی خود مبر هان ای مهان ** این‌چنین لقمه رسیده تا دهان
  • Hark, do not cut your own throat! Take heed, O despicable one, (when) such a morsel as this has reached your mouth.
  • راههای صعب پایان برده‌ایم ** ره بر اهل خویش آسان کرده‌ایم
  • We have brought the hard ways to an end; we have made the way easy for our own people.”
  • مکرر کردن قوم اعتراض ترجیه بر انبیا علیهم‌السلام
  • How the people (of Sabá) repeated their resistance to the (prophets') hope (of converting them and set themselves) against the prophets, on whom be peace.
  • قوم گفتند از شما سعد خودیت ** نحس مایید و ضدیت و مرتدیت
  • The people (of Sabá) said, “If ye bring good luck to yourselves, ye are ill-starred for us and are opposed (to us) and rejected (by us).
  • جان ما فارغ بد از اندیشه‌ها ** در غم افکندید ما را و عنا
  • Our souls were free from cares: ye have cast us into grief and trouble.
  • ذوق جمعیت که بود و اتفاق ** شد ز فال زشتتان صد افتراق 2950
  • Through your evil presage the delightful concord and agreement that existed (amongst us) has been turned into a hundred separations.
  • طوطی نقل شکر بودیم ما ** مرغ مرگ‌اندیش گشتیم از شما
  • (Formerly) we were parrots eating sugar for dessert; (now) through you we have become birds that meditate on death.
  • هر کجا افسانه‌ی غم‌گستریست ** هر کجا آوازه‌ی مستنکریست
  • Wheresoever is a grief-spreading tale, wheresoever is an odious rumour,
  • هر کجا اندر جهان فال بذست ** هر کجا مسخی نکالی ماخذست
  • Wheresoever in the world is an evil presage, wheresoever is a monstrous transformation, a terrible punishment, an infliction of chastisement—
  • در مثال قصه و فال شماست ** در غم‌انگیزی شما را مشتهاست
  • (All those things) are (contained) in the parable of your story and in your evil presage: ye have an appetite for rousing grief.”
  • باز جواب انبیا علیهم السلام
  • How the prophets, on whom be peace, answered them once more.
  • انبیا گفتند فال زشت و بد ** از میان جانتان دارد مدد 2955
  • The prophets said, “The foul and evil presage has its support from within your souls.
  • گر تو جایی خفته باشی با خطر ** اژدها در قصد تو از سوی سر
  • If you are asleep in a perilous place, and a dragon is approaching you from a spot close at hand,
  • مهربانی مر ترا آگاه کرد ** که بجه زود ار نه اژدرهات خورد
  • And a kindly person has made you aware (of it), saying, ‘Jump up quickly, or else the dragon will devour you’—
  • تو بگویی فال بد چون می‌زنی ** فال چه بر جه ببین در روشنی
  • If you say, ‘Why are you uttering an evil presage?’ (he will reply), ‘What (evil) presage? Jump up and see in the light of day.
  • از میان فال بد من خود ترا ** می‌رهانم می‌برم سوی سرا
  • I myself will deliver you from the midst of the evil presage and will take you home.’
  • چون نبی آگه کننده‌ست از نهان ** کو بدید آنچ ندید اهل جهان 2960
  • He (such a person) is one that acquaints (you) with things hidden, like the prophet who has seen what the people of this world have not seen.
  • گر طبیبی گویدت غوره مخور ** که چنین رنجی بر آرد شور و شر
  • If a physician say to you, ‘Do not eat unripe grapes, for such an illness (as is caused by them) will produce (grave) trouble and mischief,’
  • تو بگویی فال بد چون می‌زنی ** پس تو ناصح را مثم می‌کنی
  • And if you say, ‘Why are you uttering an evil presage?’— then you are making out your sincere adviser to be culpable.
  • ور منجم گویدت کامروز هیچ ** آنچنان کاری مکن اندر پسیچ
  • And if an astrologer say to you, ‘By no means set about such an affair to-day,’
  • صد ره ار بینی دروغ اختری ** یک دوباره راست آید می‌خری
  • Though you see the falsehood of the astrologer a hundred times, (yet if) it (the prediction) come true once or twice, you are eager to trust him.
  • این نجوم ما نشد هرگز خلاف ** صحتش چون ماند از تو در غلاف 2965
  • These stars of ours are never at variance (with the truth): how does their truth remain concealed from you?