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4
1173-1197

  • گر ندیدندی هزاران بار بیش ** عاقلان کی جان کشیدندیش پیش
  • Unless the intelligent had experienced (God's beneficence) more than a thousand times, how should they have betaken themselves to Him?

  • بلک جمله‌ی ماهیان در موجها ** جمله‌ی پرندگان بر اوجها
  • Nay, all the fish in the waves (of the sea), all the birds in the lofty regions (of the sky),

  • پیل و گرگ و حیدر اشکار نیز ** اژدهای زفت و مور و مار نیز 1175
  • The elephant and the wolf and also the hunting lion, the huge dragon and also the ant and the snake,

  • بلک خاک و باد و آب و هر شرار ** مایه زو یابند هم دی هم بهار
  • Nay, earth and wind (air) and water and every spark (of fire) gain subsistence from Him both in December (winter) and spring.

  • هر دمش لابه کند این آسمان ** که فرو مگذارم ای حق یک زمان
  • This heaven is making entreaty unto Him incessantly—“Do not forsake me, O God, for a single moment!

  • استن من عصمت و حفظ تو است ** جمله مطوی یمین آن دو دست
  • Thy safeguarding and protection (of me) is my pillar (support): all (of me) is enfolded in the might of those two Hands.”

  • وین زمین گوید که دارم بر قرار ** ای که بر آبم تو کردستی سوار
  • And this earth says, “Preserve me, O Thou who hast caused me to ride upon the water.”

  • جملگان کیسه ازو بر دوختند ** دادن حاجت ازو آموختند 1180
  • All have sewn up (filled) their purses from Him and have learned from Him to give (satisfy) the wants (of others).

  • هر نبیی زو برآورده برات ** استعینوا منه صبرا او صلات
  • Every prophet has received (on behalf of his people) from Him the guarantee (implied in the words) seek help of Him with patience or prayer.

  • هین ازو خواهید نه از غیر او ** آب در یم جو مجو در خشک جو
  • Come, ask of Him, not of any one except Him: seek water in the sea, do not seek it in the dry river-bed.

  • ور بخواهی از دگر هم او دهد ** بر کف میلش سخا هم او نهد
  • And if you ask of another, ’tis He that gives; ’tis He that lays generosity on the open hand of his (that other's) inclination.

  • آنک معرض را ز زر قارون کند ** رو بدو آری به طاعت چون کند
  • He who with gold makes one that turns away (from Him in disobedience) a Qárún (Korah), how (much more) will He do (if) you turn your face towards Him in obedience!

  • بار دیگر شاعر از سودای داد ** روی سوی آن شه محسن نهاد 1185
  • The poet, from passionate desire for bounty, set his face a second time towards that beneficent king.

  • هدیه‌ی شاعر چه باشد شعر نو ** پیش محسن آرد و بنهد گرو
  • What is the poet's offering? A new poem: he brings it to the beneficent (patron) and deposits it as his stake.

  • محسنان با صد عطا و جود و بر ** زر نهاده شاعران را منتظر
  • The beneficent (on their part) have deposited gold and are waiting for the poets with a hundred gifts and liberalities and kindnesses.

  • پیششان شعری به از صدتنگ شعر ** خاصه شاعر کو گهر آرد ز قعر
  • In their eyes a poem (shi‘r) is better than a hundred bales of silk robes (sha‘r), especially (when it is composed by) a poet who fetches pearls from the depths.

  • آدمی اول حریص نان بود ** زانک قوت و نان ستون جان بود
  • At first a man is greedy for bread, because food and bread are the pillar (support) of life.

  • سوی کسب و سوی غصب و صد حیل ** جان نهاده بر کف از حرص و امل 1190
  • On account of greed and expectation he runs every risk in the way of earning his livelihood and seizing property by violence and (employing) a hundred devices.

  • چون بنادر گشت مستغنی ز نان ** عاشق نامست و مدح شاعران
  • When, (as happens) rarely, he becomes independent of (earning his) bread, he is in love with fame and the praise of poets,

  • تا که اصل و فصل او را بر دهند ** در بیان فضل او منبر نهند
  • In order that they may give fruit to (may adorn) his root and branch and may set up a pulpit to declare his excellence,

  • تا که کر و فر و زر بخشی او ** هم‌چو عنبر بو دهد در گفت و گو
  • So that his pomp and magnificence and lavishing of gold may yield a perfume, like (that of) ambergris, in (their) song.

  • خلق ما بر صورت خود کرد حق ** وصف ما از وصف او گیرد سبق
  • God created us in His image: our qualities are instructed by (are modeled upon) His qualities.

  • چونک آن خلاق شکر و حمدجوست ** آدمی را مدح‌جویی نیز خوست 1195
  • Inasmuch as the Creator desires thanksgiving and glorification, it is also the nature of man to desire praise,

  • خاصه مرد حق که در فضلست چست ** پر شود زان باد چون خیک درست
  • Especially the man of God, who is active in (showing) excellence: he becomes filled with that wind (of praise), like an undamaged leathern bag;

  • ور نباشد اهل زان باد دروغ ** خیک بدریدست کی گیرد فروغ
  • But if he (the recipient of praise) be not worthy, the bag is rent by that wind of falsehood: how should it receive lustre?