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3336-3360

  • گفت نه بر دل نزد بر دست زد  ** وای اگر بر دل زدی ای پر خرد 
  • He (Júhí) answered, “Minime: cor ejus non percussit, manum percussit. O si cor percussisset, vir sapientissime!” [He (Júhí) answered, “No, it did not smite (her) heart; it smote (her) hand. Oh, (what) if it had smitten (her) heart, O very wise (man)!”]

  • بر دل آن ساحران زد اندکی  ** شد عصا و دست ایشان را یکی 
  • (When) it (Divine Love) struck a little upon the hearts of the magicians (of Pharaoh), staff and hand became one to them.

  • گر عصا بستانی از پیری شها  ** بیش رنجد که آن گروه از دست و پا 
  • O king, if you take away the staff from an old man, he will be more grieved than that party (the magicians) were (grieved) by (the amputation of) their hands and feet.

  • نعره‌ی لاضیر بر گردون رسید  ** هین ببر که جان ز جان کندن رهید 
  • The cry, “No harm,” reached Heaven: (they said to Pharaoh), “Hark, cut (them) off, for our souls are delivered from the agony.

  • ما بدانستیم ما این تن نه‌ایم  ** از ورای تن به یزدان می‌زییم  3340
  • We have come to know (that) we are not this body: beyond the body we are living through God.”

  • ای خنک آن را که ذات خود شناخت  ** اندر امن سرمدی قصری بساخت 
  • Oh, blest is he that has recognised his (real) essence and built (for himself) a palace in everlasting security.

  • کودکی گرید پی جوز و مویز  ** پیش عاقل باشد آن بس سهل چیز 
  • A child weeps for walnuts and raisins; those are very trifling things in the view of a reasonable man.

  • پیش دل جوز و مویز آمد جسد  ** طفل کی در دانش مردان رسد 
  • (So) in the spirit's view the body is (like) walnuts and raisins, (but) how should (one who is) a child (in spiritual matters) attain to the knowledge possessed by (spiritual) men?

  • هر که محجوبست او خود کودکست  ** مرد آن باشد که بیرون از شکست 
  • Whoever is veiled (from God) is really a child: the man is he who is beyond (all) uncertainty.

  • گر بریش و خایه مردستی کسی  ** هر بزی را ریش و مو باشد بسی  3345
  • Siquis barba et testiculis vir esset, every he-goat has a beard and plenty of hair.” [If someone were (defined as) a man by a beard and testicles, every he-goat has a beard and plenty of hair.”]

  • پیشوای بد بود آن بز شتاب  ** می‌برد اصحاب را پیش قصاب 
  • That goat is a bad leader: he is taking his followers quickly along to the butcher.

  • ریش شانه کرده که من سابقم  ** سابقی لیکن به سوی مرگ و غم 
  • He has combed his beard, saying, “I am the foremost.” (Yes); thou art the foremost, but in the direction of death and anguish.

  • هین روش بگزین و ترک ریش کن  ** ترک این ما و من و تشویش کن 
  • Hark, adopt (as thy vocation) travelling (on the Way of righteousness) and abandon thy beard: abandon this egoism and troubled thought,

  • تا شوی چون بوی گل با عاشقان  ** پیشوا و رهنمای گلستان 
  • That thou mayst become like the scent of the rose to (God's) lovers (and mayst be) their leader and guide to the Rose-garden.

  • کیست بوی گل دم عقل و خرد  ** خوش قلاووز ره ملک ابد  3350
  • Who (what) is the scent of the rose? The breath (voice) of reason and intelligence (which is) a sweet guide on the way to the Kingdom Everlasting.

  • فرمودن شاه به ایاز بار دگر کی شرح چارق و پوستین آشکارا بگو تا خواجه تاشانت از آن اشارت پند گیرد کی الدین النصیحة و موعظه یابند 
  • How the King (Mahmúd) once more commanded Ayáz, saying, "Give a clear explanation concerning thy rustic shoon and sheepskin jacket in order that thy fellow-servants may be admonished by that indication, for (the Prophet has said), ‘Religion consists in (giving) sincere counsel.’"

  • سر چارق را بیان کن ای ایاز  ** پیش چارق چیستت چندین نیاز 
  • “O Ayáz, declare the mystery of the rustic shoon and why in the presence of the shoon thou showest all this humility,

  • تا بنوشد سنقر و بک یا رقت  ** سر سر پوستین و چارقت 
  • So that thy (fellow-servants) Sunqur and Bakyáruq may hear the inmost secret of thy sheepskin jacket and rustic shoon.

  • ای ایاز از تو غلامی نور یافت  ** نورت از پستی سوی گردون شتافت 
  • O Ayáz, slavery hath gained lustre from thee: thy lustre hath sped from lowliness towards heaven.

  • حسرت آزادگان شد بندگی  ** بندگی را چون تو دادی زندگی 
  • Servitude has become an object of regret to the free, since thou hast given life (and splendour) to servitude.

  • مؤمن آن باشد که اندر جزر و مد  ** کافر از ایمان او حسرت خورد  3355
  • The true believer is he by whose true belief amidst the ebb and flow (of fortune) the infidel is made regretful.”

  • حکایت کافری کی گفتندش در عهد ابا یزید کی مسلمان شو و جواب گفتن او ایشان را 
  • Story of the infidel whom, in the time of Abá Yazíd (Báyazíd), they invited to become a Moslem; and how he answered them.

  • بود گبری در زمان بایزید  ** گفت او را یک مسلمان سعید 
  • There was a certain infidel in the time of Báyazíd: a blessed Moslem said to him,

  • که چه باشد گر تو اسلام آوری  ** تا بیابی صد نجات و سروری 
  • “How would it be if you profess Islam, so that you may gain a hundred salvations and sovereignties?”

  • گفت این ایمان اگر هست ای مرید  ** آنک دارد شیخ عالم بایزید 
  • He replied, “If this Faith (of thine), O disciple, is (the same as) that which is held by Báyazíd, the Shaykh (spiritual Director) of the world,

  • من ندارم طاقت آن تاب آن  ** که آن فزون آمد ز کوششهای جان 
  • I cannot endure the glowing heat thereof, which is too great for (all) the strivings of my soul (to attain unto it).

  • گرچه در ایمان و دین ناموقنم  ** لیک در ایمان او بس مؤمنم  3360
  • Although I feel no certainty as regards the Faith and Religion (of Islam), yet I believe mightily in his Faith.