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2
3466-3515

  • سروری چون شد دماغت را ندیم ** هر که بشکستت شود خصم قدیم‏
  • When leadership has become a bosom-friend to your brain, any one who breaks (thwarts) you becomes (as) an ancient adversary.

  • چون خلاف خوی تو گوید کسی ** کینه‏ها خیزد ترا با او بسی‏
  • When any one contradicts your disposition (habit of mind), many feelings of hatred against him arise in you.

  • که مرا از خوی من بر می‏کند ** خویش را بر من چو سرور می‏کند
  • “He is tearing me (you say) from my (engrained) disposition, he is making himself like a captain over me.”

  • چون نباشد خوی بد سرکش در او ** کی فروزد آن خلاف آتش در او
  • Unless the evil disposition has become headstrong in him, how should the fire (of passion) blaze up in him through being opposed?

  • با مخالف او مدارایی کند ** در دل او خویش را جایی کند 3470
  • He may show some feigned courtesy to the opponent, he may make a place for himself in his heart,

  • ز انکه خوی بد بگشته ست استوار ** مور شهوت شد ز عادت همچو مار
  • (But he really hates him), because the evil disposition has waxed strong: the ant of (worldly) lust has through habit become as a snake.

  • مار شهوت را بکش در ابتدا ** ور نه اینک گشت مارت اژدها
  • Kill the snake of lust in tribulation; else, look you, your snake is become a dragon.

  • لیک هر کس مور بیند مار خویش ** تو ز صاحب دل کن استفسار خویش‏
  • But every one deems his own snake an ant: do you (then) seek the explanation of yourself (your real state) from him that is lord of the heart.

  • تا نشد زر مس نداند من مسم ** تا نشد شه دل نداند مفلسم‏
  • Until copper becomes gold, it does not know itself to be copper: until the heart becomes a king, it does not know itself to be an insolvent.

  • خدمت اکسیر کن مس‏وار تو ** جور می‏کش ای دل از دل دار تو 3475
  • Do service to the elixir, like copper: endure oppression, O heart, from him that holds the heart in fee.

  • کیست دل دار اهل دل نیکو بدان ** که چو روز و شب جهانند از جهان‏
  • Who is it that holds the heart in fee? Know well, it is the lords of the heart who, like day and night, are recoiling from the world.

  • عیب کم گو بنده‏ی الله را ** متهم کم کن به دزدی شاه را
  • Do not find fault with the Servant of God: do not suspect the King of being a thief.

  • کرامات آن درویش که در کشتی متهمش کردند
  • The miracles of the dervish who was suspected of theft in a ship.

  • بود درویشی درون کشتیی ** ساخته از رخت مردی پشتیی‏
  • A dervish was in a ship: he had made a bolster (for himself) from the goods of saintly fortitude.

  • یاوه شد همیان زر او خفته بود ** جمله را جستند و او را هم نمود
  • A purse of gold was lost. He was asleep (at the time). They searched all (in the ship) and brought him also to view

  • کاین فقیر خفته را جوییم هم ** کرد بیدارش ز غم صاحب درم‏ 3480
  • Saying, “Let us search this sleeping mendicant as well.” (So) the owner of the money, (excited) by grief, awakened him.

  • که در این کشتی حرمدان گمشدست ** جمله را جستیم نتوانی تو رست‏
  • “A bag of valuables,” said he, “has been lost in this ship. We have searched the whole company: you cannot escape (suspicion).

  • دلق بیرون کن برهنه شو ز دلق ** تا ز تو فارغ شود اوهام خلق‏
  • Put off your dervish-cloak, strip yourself of it, in order that the people's suspicions may be cleared away from you.”

  • گفت یا رب مر غلامت را خسان ** متهم کردند فرمان در رسان‏
  • He cried, “O Lord, these vile wretches have made an accusation against Thy slave: bring Thy command to pass!”

  • چون به درد آمد دل درویش از آن ** سر برون کردند هر سو در زمان‏
  • When the heart of the dervish was pained by that (suspicion), at once there put forth their heads on every side

  • صد هزاران ماهی از دریای ژرف ** در دهان هر یکی دری شگرف‏ 3485
  • From the deep sea myriads of fishes, and in the mouth of each (was) a superb pearl:

  • صد هزاران ماهی از دریای پر ** در دهان هر یکی در و چه در
  • Myriads of fishes out of the full sea, each with a pearl in its mouth—and what (marvellous) pearls!—

  • هر یکی دری خراج ملکتی ** کز اله است این ندارد شرکتی‏
  • Every pearl the revenue of a kingdom. “These,” they said (to him), “are from  God, they have no association (with any one but God).”

  • در چند انداخت در کشتی و جست ** مر هوا را ساخت کرسی و نشست‏
  • He dropped a quantity of pearls on the ship and sprang (aloft): he made the air his high-seat and sate (thereon),

  • خوش مربع چون شهان بر تخت خویش ** او فراز اوج و کشتی‏اش به پیش‏
  • (Resting) at ease, cross-legged, as kings upon their thrones— he above the zenith, and the ship before him.

  • گفت رو کشتی شما را حق مرا ** تا نباشد با شما دزد گدا 3490
  • He said, “Begone! The ship for you, God for me, so that a beggarly thief may not be with you!

  • تا که را باشد خسارت زین فراق ** من خوشم جفت حق و با خلق طاق‏
  • Let us see who will be the loser by this separation! I am pleased, (being) paired (united) with God and singled (isolated) from (His) creatures.

  • نه مرا او تهمت دزدی نهد ** نه مهارم را به غمازی دهد
  • He does not accuse me of theft, He does not hand me over to (the mercy of) an informer.”

  • بانگ کردند اهل کشتی کای همام ** از چه دادندت چنین عالی مقام‏
  • The people in the ship cried out, “O noble chief, wherefore has such a high estate been given to thee?”

  • گفت از تهمت نهادن بر فقیر ** و ز حق آزاری پی چیزی حقیر
  • He answered, “For throwing suspicion on dervishes and offending God on account of a despicable thing (as ye have done)!

  • حاش لله بل ز تعظیم شهان ** که نبودم در فقیران بد گمان‏ 3495
  • God forbid! Nay, (it was) for showing reverence to (the spiritual) kings, inasmuch as I did not conceive ill thoughts against dervishes—

  • آن فقیران لطیف خوش نفس ** کز پی تعظیمشان آمد عبس‏
  • Those gracious dervishes of sweet breath (pure spirit), for whose magnification (the chapter of the Qur’án entitled) ‘Abasa was revealed.”

  • آن فقیری بهر پیچا پیچ نیست ** بل پی آن که بجز حق هیچ نیست‏
  • That dervishhood is not for the sake of (avoiding) entanglement (with the world); no, (it is) because nothing exists but God.

  • متهم چون دارم آنها را که حق ** کرد امین مخزن هفتم طبق‏
  • How should I hold in suspicion those whom God hath entrusted with the treasury of the Seventh Heaven?

  • متهم نفس است نه عقل شریف ** متهم حس است نه نور لطیف‏
  • The fleshly soul is suspect, not the sublime Reason: the senses are suspect, not the subtle Light.

  • نفس سوفسطایی آمد می‏زنش ** کش زدن سازد نه حجت گفتنش‏ 3500
  • The fleshly soul is a sophist: beat it constantly, for beating does it good, not arguing with it.

  • معجزه بیند فروزد آن زمان ** بعد از آن گوید خیالی بود آن‏
  • It sees a miracle (wrought by a prophet), and at the moment it glows (with belief); (but) afterwards it says, “’Twas (only) a phantasy;

  • ور حقیقت بودی آن دید عجب ** چون مقیم چشم نامد روز و شب‏
  • For if that wondrous sight was real, why did it not become abiding, day and night, in the eye?”

  • آن مقیم چشم پاکان می‏بود ** نه قرین چشم حیوان می‏شود
  • It is abiding in the eyes of the pure, (but) it does not haunt the eyes of animals (sensual men);

  • کان عجب زین حس دارد عار و ننگ ** کی بود طاوس اندر چاه تنگ‏
  • For the miracle is ashamed and scornful of these (bodily) senses: how should a peacock be (confined) in a narrow pit?

  • تا نگویی مر مرا بسیار گو ** من ز صد یک گویم و آن همچو مو 3505
  • Take heed not to call me garrulous: I say (only) one in a hundred, and that (one) like a hair.

  • تشنیع صوفیان بر آن صوفی که پیش شیخ بسیار می‏گوید
  • How some Súfís abused a certain Súfí, saying that he talked too much in the presence of the Shaykh.

  • صوفیان بر صوفیی شنعت زدند ** پیش شیخ خانقاهی آمدند
  • Some Súfís abused a certain Súfí, and came to the Shaykh of the convent,

  • شیخ را گفتند داد جان ما ** تو از این صوفی بجو ای پیشوا
  • And said to the Shaykh, “Demand justice for our souls from this Súfí, O Guide!”

  • گفت آخر چه گله ست ای صوفیان ** گفت این صوفی سه خو دارد گران‏
  • He said, “Why, what is the complaint, O Súfís?” He (their spokesman) replied, “This Súfí has three annoying habits:

  • در سخن بسیار گو همچون جرس ** در خورش افزون خورد از بیست کس‏
  • In speech he is garrulous as a bell; in eating he eats more than twenty persons;

  • ور بخسبد هست چون اصحاب کهف ** صوفیان کردند پیش شیخ زحف‏ 3510
  • And if he sleep, he is like the Men of the Cave.” (Thus) did the Súfís march to war (against him) before the Shaykh.

  • شیخ رو آورد سوی آن فقیر ** که ز هر حالی که هست اوساط گیر
  • The Shaykh turned his face towards that dervish, saying, “In every case that exists, take the middle (course).

  • در خبر خیر الأمور أوساطها ** نافع آمد ز اعتدال أخلاطها
  • (It is stated) in Tradition that the best things are the mean (those between the two extremes): the (four) humours are beneficial through being in equipoise.

  • گر یکی خلطی فزون شد از عرض ** در تن مردم پدید آید مرض‏
  • If by accident (any) one humour become excessive, disease appears in the human body.

  • بر قرین خویش مفزا در صفت ** کان فراق آرد یقین در عاقبت‏
  • Do not exceed in (any) quality him that is thy yoke-fellow, for that will assuredly bring about separation (between you) in the end.

  • نطق موسی بد بر اندازه و لیک ** هم فزون آمد ز گفت یار نیک‏ 3515
  • The speech of Moses was in measure, but even so it exceeded the words of his good friend.