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4
3721-3745

  • مورکی بر کاغذی دید او قلم ** گفت با مور دگر این راز هم
  • A little ant saw a pen (writing) on a paper, and told this mystery to another ant,

  • که عجایب نقشها آن کلک کرد ** هم‌چو ریحان و چو سوسن‌زار و ورد
  • Saying, “That pen made wonderful pictures like sweet basil and beds of lilies and roses.”

  • گفت آن مور اصبعست آن پیشه‌ور ** وین قلم در فعل فرعست و اثر
  • The other ant said, “That artist is the finger, and this pen is actually (no more than) the derivative (instrument) and the sign.”

  • گفت آن مور سوم کز بازوست ** که اصبع لاغر ز زورش نقش بست
  • A third ant said, “It is the work of the arm, by whose strength the slender finger depicted it.”

  • هم‌چنین می‌رفت بالا تا یکی ** مهتر موران فطن بود اندکی 3725
  • In this fashion it (the argument) was carried upward till a chief of the ants, (who) was a little bit sagacious,

  • گفت کز صورت مبینید این هنر ** که به خواب و مرگ گردد بی‌خبر
  • Said, “Do not regard this accomplishment as proceeding from the (material) form, which becomes unconscious in sleep and death.

  • صورت آمد چون لباس و چون عصا ** جز به عقل و جان نجنبد نقشها
  • Form is like a garment or a staff: (bodily) figures do not move except by means of intellect and spirit.”

  • بی‌خبر بود او که آن عقل و فاد ** بی ز تقلیب خدا باشد جماد
  • He (the wise ant) was unaware that without the controlling influence of God that intellect and heart (mind) would be inert.

  • یک زمان از وی عنایت بر کند ** عقل زیرک ابلهیها می‌کند
  • If He withdraw His favour from it for a single moment, the acute intellect will commit (many) follies.

  • چونش گویا یافت ذوالقرنین گفت ** چونک کوه قاف در نطق سفت 3730
  • When Dhu ’l-Qarnayn found it (Mount Qáf) speaking, he said, after Mount Qáf had bored the pearls of speech,

  • کای سخن‌گوی خبیر رازدان ** از صفات حق بکن با من بیان
  • “O eloquent one, who art wise and knowest the mystery, expound to me the Attributes of God.”

  • گفت رو کان وصف از آن هایل‌ترست ** که بیان بر وی تواند برد دست
  • It answered, “Go, for those qualities are too terrible for (oral) exposition to put its hand on them,

  • یا قلم را زهره باشد که به سر ** بر نویسد بر صحایف زان خبر
  • Or for the pen to dare inscribe with its point information concerning them on the pages (of books).”

  • گفت کمتر داستانی باز گو ** از عجبهای حق ای حبر نکو
  • He said, “Relate a lesser tale concerning the wonders of God, O goodly divine.”

  • گفت اینک دشت سیصدساله راه ** کوههای برف پر کردست شاه 3735
  • It said, “Look, the King (God) hath made a plain full of snow-mountains, for the distance of a three hundred years' journey—

  • کوه بر که بی‌شمار و بی‌عدد ** می‌رسد در هر زمان برفش مدد
  • Mountain on mountain, beyond count and number: the snow comes continually to replenish them.

  • کوه برفی می‌زند بر دیگری ** می‌رساند برف سردی تا ثری
  • One snow-mountain is being piled on another: the snow brings coldness to the earth.

  • کوه برفی می‌زند بر کوه برف ** دم به دم ز انبار بی‌حد و شگرف
  • At every moment snow-mountain is being piled on snow-mountain from the illimitable and vast storehouse.

  • گر نبودی این چنین وادی شها ** تف دوزخ محو کردی مر مرا
  • O king, if there were not a valley (of snow) like this, the glowing heat of Hell would annihilate me.”

  • غافلان را کوههای برف دان ** تا نسوزد پرده‌های عاقلان 3740
  • Know that (in this world) the heedless are (like) snow-mountains, to the end that the veils of the intelligent may not be consumed.

  • گر نبودی عکس جهل برف‌باف ** سوختی از نار شوق آن کوه قاف
  • Were it not for the reflexion (effect) of snow-weaving (chilling) ignorance, that Mount Qáf would be consumed by the fire of longing.

  • آتش از قهر خدا خود ذره‌ایست ** بهر تهدید لیمان دره‌ایست
  • The Fire (of Hell) in sooth is (only) an atom of God's wrath; it is (only) a whip to threaten the base.

  • با چنین قهری که زفت و فایق است ** برد لطفش بین که بر وی سابق است
  • Notwithstanding such a wrath, which is mighty and surpassing all, observe that the coolness of His clemency is prior to it.

  • سبق بی‌چون و چگونه‌ی معنوی ** سابق و مسبوق دیدی بی‌دوی
  • (’Tis) a spiritual priority, unqualified and unconditioned. Have you seen the prior and the posterior without duality (have you seen them to be one)?

  • گر ندیدی آن بود از فهم پست ** که عقول خلق زان کان یک جوست 3745
  • If you have not seen them (as one), that is because of feeble understanding; for the minds of God's creatures are (but) a single grain of that mine.