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2
1446-1495

  • گاو نفس خویش را زوتر بکش ** تا شود روح خفی زنده و بهش‏
  • Kill most quickly the cow, your fleshly soul, so that the hidden spirit may become alive and conscious.
  • رجوع به حکایت ذو النون‏
  • Resumption of the story of Dhu ’l-Nún, may God sanctify his spirit!
  • چون رسیدند آن نفر نزدیک او ** بانگ بر زد هی کیانید اتقوا
  • When those persons arrived near him, he shouted, “Hey, who are ye? Take care!”
  • با ادب گفتند ما از دوستان ** بهر پرسش آمدیم اینجا به جان‏
  • They said respectfully, “We are some of thy friends: we have come hither in devotion to ask after thee.
  • چونی ای دریای عقل ذو فنون ** این چه بهتان است بر عقلت جنون‏
  • How art thou, O Sea of manifold intelligence? What aspersion on thy intelligence is this (alleged) madness?
  • دود گلخن کی رسد در آفتاب ** چون شود عنقا شکسته از غراب‏ 1450
  • How should the smoke of the bath-stove attain unto the Sun? How should the ‘Anqá be crushed by the crow?
  • وامگیر از ما بیان کن این سخن ** ما محبانیم با ما این مکن‏
  • Do not withhold (the truth) from us: explain this matter; we are lovers (of thee): do not behave to us in this fashion.
  • مر محبان را نشاید دور کرد ** یا به رو پوش و دغل مغرور کرد
  • One ought not to drive lovers away or dupe them by mask and false pretence.
  • راز را اندر میان آور شها ** رو مکن در ابر پنهانی مها
  • Communicate the secret, O King: do not hide thy face in the cloud, O Moon!
  • ما محب و صادق و دل خسته‏ایم ** در دو عالم دل به تو در بسته‏ایم‏
  • We are loving and true and with wounded (bleeding) hearts: in the two worlds we have fixed our hearts on thee (alone).”
  • فحش آغازید و دشنام از گزاف ** گفت او دیوانگانه زی و قاف‏ 1455
  • He began (to use) foul words and bad names recklessly: he spoke gibberish like madmen.
  • بر جهید و سنگ پران کرد و چوب ** جملگی بگریختند از بیم کوب‏
  • He jumped up and let fly stones and sticks; the whole party fled for fear of blows.
  • قهقهه خندید و جنبانید سر ** گفت باد ریش این یاران نگر
  • He laughed loudly and tossed his head (in scorn). “Look,” said he, “at the vain bluster of these friends!
  • دوستان بین، کو نشان دوستان ** دوستان را رنج باشد همچو جان‏
  • See the friends! Where is the sign of (true) friends? To (true) friends pain is as (dear as) life.”
  • کی کران گیرد ز رنج دوست دوست ** رنج مغز و دوستی آن را چو پوست‏
  • How should a friend turn aside from the pain inflicted by his friend? Pain is the kernel, and friendship is (only) as the husk to it.
  • نه نشان دوستی شد سر خوشی ** در بلا و آفت و محنت کشی‏ 1460
  • Has not joy in tribulation and calamity and suffering become the sign of (true) friendship?
  • دوست همچون زر بلا چون آتش است ** زر خالص در دل آتش خوش است‏
  • A friend is like gold, tribulation is like the fire: the pure gold is glad in the heart of the fire.
  • امتحان کردن خواجه‏ی لقمان زیرکی لقمان را
  • How Luqmán's master tested his sagacity.
  • نه که لقمان را که بنده‏ی پاک بود ** روز و شب در بندگی چالاک بود
  • (Was it) not (the case) that (this happened) to Luqmán, who was a pure (unselfish) slave, and day and night was brisk in service?
  • خواجه‏اش می‏داشتی در کار پیش ** بهترش دیدی ز فرزندان خویش‏
  • His master used to prefer him (to all others) in the work (of service) and deem him better than his own sons,
  • ز انکه لقمان گر چه بنده زاد بود ** خواجه بود و از هوا آزاد بود
  • Because Luqmán, though he was slave-born, was the master (of himself) and was free from sensual desire.
  • گفت شاهی شیخ را اندر سخن ** چیزی از بخشش ز من درخواست کن‏ 1465
  • A certain king said to the Shaykh (spiritual Director) in conversation, “Ask me to bestow some bounty upon thee.”
  • گفت ای شه شرم ناید مر ترا ** که چنین گویی مرا زین برتر آ
  • He answered, “O King, are not you ashamed to say such a thing to me? Come higher!
  • من دو بنده دارم و ایشان حقیر ** و آن دو بر تو حاکمانند و امیر
  • I have two slaves, and they are vile, and those two are rulers and lords over you.”
  • گفت شه آن دو چه‏اند این زلت است ** گفت آن یک خشم و دیگر شهوت است‏
  • Said the King, “What are those two? This is a mistake.” He replied, “The one is anger and the other is lust.”
  • شاه آن دان کاو ز شاهی فارغ است ** بی‏مه و خورشید نورش بازغ است‏
  • Regard as a king him that is unconcerned with kingship, him whose light shines forth without moon or sun.
  • مخزن آن دارد که مخزن ذات اوست ** هستی او دارد که با هستی عدوست‏ 1470
  • (Only) that one whose essence is the treasury (of spiritual truths) possesses the treasury: (only) he that is an enemy to (his own) existence possesses (real) existence.
  • خواجه‏ی لقمان به ظاهر خواجه‏وش ** در حقیقت بنده، لقمان خواجه‏اش‏
  • Luqmán's master (was) like a master outwardly; in reality he was a slave, and Luqmán was his master.
  • در جهان باژگونه زین بسی است ** در نظرشان گوهری کم از خسی است‏
  • In the topsy-turvy world there is many a one of this (kind): a pearl is less than a straw in their sight.
  • مر بیابان را مفازه نام شد ** نام و رنگی عقلشان را دام شد
  • Every desert has been named mafáza (place of safety): a name and specious form has ensnared their understanding.
  • یک گره را خود معرف جامه است ** در قبا گویند کاو از عامه است‏
  • In the case of one class of people, the dress makes (a man) known: (if he is dressed) in a qabá, they say that he belongs to the vulgar.
  • یک گره را ظاهر سالوس زهد ** نور باید تا بود جاسوس زهد 1475
  • In the case of one class of people (the distinguishing mark is) the hypocritical appearance of asceticism; (but) light is needed, that (any one) may be a spy on asceticism (and detect its true character).
  • نور باید پاک از تقلید و غول ** تا شناسد مرد را بی‏فعل و قول‏
  • Light is needed, (a light) purged of cant and noxiousness, that he may know a man without (the evidence of) deed or word,
  • در رود در قلب او از راه عقل ** نقد او بیند نباشد بند نقل‏
  • And enter into his heart by way of the intellect, and behold his real state and not be confined to tradition.
  • بندگان خاص علام الغیوب ** در جهان جان جواسیس القلوب‏
  • The chosen servants of (God) the Knower of things unseen are, in the spiritual world, the spies on hearts.
  • در درون دل در آید چون خیال ** پیش او مکشوف باشد سر حال‏
  • He (such a one) enters within the heart like a fancy: the mystery of the (real) state is unveiled to him.
  • در تن گنجشک چه بود برگ و ساز ** که شود پوشیده آن بر عقل باز 1480
  • In the body of the sparrow what power and faculty is there that is hidden from the intellect of the falcon?
  • آن که واقف گشت بر اسرار هو ** سر مخلوقات چه بود پیش او
  • He who has become acquainted with the secrets of Hú (God), what to him is the secret (inmost consciousness) of created beings?
  • آن که بر افلاک رفتارش بود ** بر زمین رفتن چه دشوارش بود
  • He whose walk is on the spheres, how should it be hard for him to walk on the earth?
  • در کف داود کاهن گشت موم ** موم چه بود در کف او ای ظلوم‏
  • Since iron became wax in the hand of David, what should wax be in his hand, O man of iniquity?
  • بود لقمان بنده شکلی خواجه‏ای ** بندگی بر ظاهرش دیباجه‏ای‏
  • Luqmán was a slave in appearance, a master (in reality): servitude was (only) a frontispiece on his outside.
  • چون رود خواجه به جای ناشناس ** در غلام خویش پوشاند لباس‏ 1485
  • When the master goes to a place where he is not known, he puts (his own) clothes on his slave.
  • او بپوشد جامه‏های آن غلام ** مر غلام خویش را سازد امام‏
  • He (himself) puts on the slave's clothes and makes his slave the leader.
  • در پیش چون بندگان در ره شود ** تا نباید زو کسی آگه شود
  • He goes behind him on the road, as slaves do, lest any one should recognise him (as the master).
  • گوید ای بنده تو رو بر صدر شین ** من بگیرم کفش چون بنده‏ی کهین‏
  • “O slave,” says he, “go you and sit in the place of honour: I will take (your) shoes, like the meanest slave.
  • تو درشتی کن مرا دشنام ده ** مر مرا تو هیچ توقیری منه‏
  • Treat (me) roughly and revile me; do not bestow any respect on me.
  • ترک خدمت خدمت تو داشتم ** تا به غربت تخم حیلت کاشتم‏ 1490
  • I hold neglect of service to be your (proper) service, since I have sown the seed of contrivance by dwelling in a foreign land.”
  • خواجگان این بندگیها کرده‏اند ** تا گمان آید که ایشان برده‏اند
  • Masters have performed these slavish offices in order that it might be thought that they were slaves.
  • چشم پر بودند و سیر از خواجگی ** کارها را کرده‏اند آمادگی‏
  • They saw their fill of masterdom and were sated (with it): (hence) they have made ready for (doing) the work (of slaves).
  • وین غلامان هوا بر عکس آن ** خویشتن بنموده خواجه‏ی عقل و جان‏
  • On the contrary, these slaves of sensuality have represented themselves as masters of intellect and spirit.
  • آید از خواجه ره افکندگی ** ناید از بنده بغیر بندگی‏
  • From the master (the spiritual man) comes the practice of self-abasement; from the slave (the sensual man) comes naught but slavishness.
  • پس از آن عالم بدین عالم چنان ** تعبیت‏ها هست بر عکس این بدان‏ 1495
  • So topsy-turvy, then, are the arrangements between that world and this world. Know this (for sure).