گر تو کور و کر شدی ما را چه جرم ** ما درین رنجیم و در اندوه و گرم
If you have become blind and deaf, what fault of mine is it? I am in this (state of) pain and grief and woe.”
گفت ای خواجه بیارم آینه ** تا بدانی که ندارم من گنه
She said, “O sir, I will bring the mirror, in order that thou mayst know that I am innocent.”
گفت رو مه تو رهی مه آینت ** دایما در بغض و کینی و عنت
“Begone,” said he; “may neither you nor your mirror be saved! You are always (engaged) in hatred and malice and sin.
جامه‌ی خواب مرا زو گستران ** تا بخسپم که سر من شد گران1575
Lay my bed at once, that I may lie down, for my head is sore.”
زن توقف کرد مردش بانگ زد ** کای عدو زوتر ترا این می‌سزد
The wife lingered; the man shouted at her, saying, “O hateful one, (be) quicker! This (behaviour) is worthy of you.”
در جامه‌ی خواب افتادن استاد و نالیدن او از وهم رنجوری
How the master went to bed and moaned, imagining himself to be ill.
جامه خواب آورد و گسترد آن عجوز ** گفت امکان نه و باطن پر ز سوز
The old woman brought the bed-clothes and spread them. She said, “There is no possibility (of speaking), and my heart is filled with burning (grief).
گر بگویم متهم دارد مرا ** ور نگویم جد شود این ماجرا
If I speak, he will hold me suspect; and if I say nothing, this affair will become serious.”
فال بد رنجور گرداند همی ** آدمی را که نبودستش غمی
A man who has not suffered any pain is made ill by a bad omen.
قول پیغامبر قبوله یفرض ** ان تمارضتم لدینا تمرضوا1580
It is obligatory to accept the saying of the Prophet, “If ye pretend to be sick beside me, ye will become (actually) sick.”
گر بگویم او خیالی بر زند ** فعل دارد زن که خلوت می‌کند
“If I tell him (that he is not ill), he will cast up (conceive) a vain fancy (and will think to himself), ‘My wife has an (evil) design, for she is making arrangements to be alone.
مر مرا از خانه بیرون می‌کند ** بهر فسقی فعل و افسون می‌کند
She is getting me out of the house, she is plotting and cajoling for the purpose of some wickedness.’”
جامه خوابش کرد و استاد اوفتاد ** آه آه و ناله از وی می‌بزاد
She prepared his bed, and the master fell down (upon it): sighs and moans were arising from him.
کودکان آنجا نشستند و نهان ** درس می‌خواندند با صد اندهان
The boys sat there, reciting their lesson with a hundred sorrows in secret,
کین همه کردیم و ما زندانییم ** بد بنایی بود ما بد بانییم1585
Thinking, “We have done all this and (still) we are prisoners: it was a bad building (a badly devised plan), and we are bad builders.”
دوم بار وهم افکندن کودکان استاد را کی او را از قرآن خواندن ما درد سر افزاید
How for the second time the boys made the master imagine (that he was ill), saying that their recitation of the Qur’án would increase his headache.
گفت آن زیرک که ای قوم پسند ** درس خوانید و کنید آوا بلند
The clever boy said, “O good fellows, recite the lesson and make your voices loud.”
چون همی‌خواندند گفت ای کودکان ** بانگ ما استاد را دارد زیان
When they were reciting (loudly), he said, “Boys, the noise we are making will do the master harm.
درد سر افزاید استا را ز بانگ ** ارزد این کو درد یابد بهر دانگ
The master's headache will be increased by the noise: is it worth while that he should suffer pain for the sake of (a few) pence?”
The master said, “He is speaking the truth: depart. My headache is worse: go out (of the house)!”
خلاص یافتن کودکان از مکتب بدین مکر
How the boys escaped from school by this trick.
سجده کردند و بگفتند ای کریم ** دور بادا از تو رنجوری و بیم1590
They bowed and said, “O honoured sir, may illness and danger be far from you!”
پس برون جستند سوی خانه‌ها ** همچو مرغان در هوای دانه‌ها
Then they bounded off to their homes, like birds in desire of grain.
مادرانشان خشمگین گشتند و گفت ** روز کتاب و شما با لهو جفت
Their mothers became angry with them and said, “A school-day and you at play!”
عذر آوردند کای مادر تو بیست ** این گناه از ما و از تقصیر نیست
They offered excuses (every one of them), saying, “Stop, mother! This sin does not proceed from us and is not caused by our fault.
از قضای آسمان استاد ما ** گشت رنجور و سقیم و مبتلا
By the destiny of Heaven our master has become ill and sick and afflicted.”
مادران گفتند مکرست و دروغ ** صد دروغ آرید بهر طمع دوغ1595
The mothers said, “It is a trick and a lie: ye bring forward a hundred lies because of your greed for buttermilk.
ما صباح آییم پیش اوستا ** تا ببینیم اصل این مکر شما
In the morning we will come to (visit) the master, that we may see (what is at) the bottom of this trick of yours.”
کودکان گفتند بسم الله روید ** بر دروغ و صدق ما واقف شوید
“Go in God's name,” said the boys; “inform yourselves as to our lying or telling the truth.”
رفتن مادران کودکان به عیادت اوستاد
How the mothers of the boys went to visit the sick master.
بامدادان آمدند آن مادران ** خفته استا همچو بیمار گران
At morning those mothers came; (they found) the master in bed like one who is gravely ill,
هم عرق کرده ز بسیاری لحاف ** سر ببسته رو کشیده در سجاف
Perspiring on account of the great number of coverlets, his head bandaged and his face enveloped in the quilt.
آه آهی می‌کند آهسته او ** جملگان گشتند هم لا حول‌گو1600
He was moaning softly: they too all began to cry “Lá hawl.”
خیر باشد اوستاد این درد سر ** جان تو ما را نبودست زین خبر
They said, “Master, we hope all will be well. This headache— by thy soul, we were not aware of it.”
گفت من هم بی‌خبر بودم ازین ** آگهم مادر غران کردند هین
He replied, “I also was not aware of it; the whoresons (the scoundrelly boys) made me aware (of it), mark you.
من بدم غافل بشغل قال و قیل ** بود در باطن چنین رنجی ثقیل
I did not notice (it), through being busy with discourse (teaching), (but) within (me) there was such a severe malady.”
چون بجد مشغول باشد آدمی ** او ز دید رنج خود باشد عمی
When a man is busy in earnest, he is blind to the sight of (unconscious of) his pain.
از زنان مصر یوسف شد سمر ** که ز مشغولی بشد زیشان خبر1605
It has become an oft-told tale concerning the women of Joseph's Egypt that consciousness departed from them on account of their pre-occupation (with the beauty of Joseph).
پاره پاره کرده ساعدهای خویش ** روح واله که نه پس بیند نه پیش
(Hence) they cut their fore-arms to pieces: (in such a case) the spirit is distraught, so that it looks neither behind nor before.
ای بسا مرد شجاع اندر حراب ** که ببرد دست یا پایش ضراب
Oh, many a brave man in battle whose hand or foot is cut by blows (of the sword),
او همان دست آورد در گیر و دار ** بر گمان آنک هست او بر قرار
And he bears that same hand into the combat, thinking that it remains firm (intact).
خود ببیند دست رفته در ضرر ** خون ازو بسیار رفته بی‌خبر
(Afterwards) indeed he will see that his hand has been injured (and that) much blood has gone from him unawares.
در بیان آنک تن روح را چون لباسی است و این دست آستین دست روحست واین پای موزه‌ی پای روحست
Explaining that the body is as a garment to the spirit, and that this (bodily) hand is the sleeve of the spirit's hand, and that this (bodily) foot is the shoe of the spirit's foot.
تا بدانی که تن آمد چون لباس ** رو بجو لابس لباسی را ملیس1610
(I mention this insensibility to pain) that you may know that the body is like a garment. Go, seek the wearer of the garment, do not lick (kiss) a garment.
روح را توحید الله خوشترست ** غیر ظاهر دست و پای دیگرست
To the spirit the knowledge of the Unity (of God) is sweeter (than care for the body): it hath a hand and foot different from those which are visible.
دست و پا در خواب بینی و ایتلاف ** آن حقیقت دان مدانش از گزاف
You may behold in dream the (spiritual) hand and foot and their connexion (with the spiritual body): deem that (vision) a reality, deem it not to be in vain.
آن توی که بی بدن داری بدن ** پس مترس از جسم و جان بیرون شدن
You are such that without the (material) body you have a (spiritual) body: do not, then, dread the going forth of the soul from the body.
حکایت آن درویش کی در کوه خلوت کرده بود و بیان حلاوت انقطاع و خلوت و داخل شدن درین منقبت کی انا جلیس من ذکرنی و انیس من استانس بی گر با همه‌ای چو بی منی بی همه‌ای ور بی همه‌ای چو با منی با همه‌ای
Story of the dervish who had secluded himself in the mountains, with an account of the sweetness of severance (from the world) and seclusion and of entering upon this path, for (God hath said), “I am the companion of them that commemorate Me and the friend of them that take Me as their friend. If thou art with all, thou art without all when thou art without Me; And if thou art without all, thou art with all when thou art with Me.”
بود درویشی بکهساری مقیم ** خلوت او را بود هم خواب و ندیم
There was a dervish dwelling in a mountainous place: solitude was his bedfellow and boon-companion.
چون ز خالق می‌رسید او را شمول ** بود از انفاس مرد و زن ملول1615
Since collectedness (spiritual quiet) was coming for him from the Creator, he was weary of the breaths of man and woman.
همچنانک سهل شد ما را حضر ** سهل شد هم قوم دیگر را سفر
Just as staying at home is easy to us, so travelling is easy to another class of people.
آنچنانک عاشقی بر سروری ** عاشقست آن خواجه بر آهنگری
In the same way as thou art in love with dominion, that worthy man is in love with the ironsmith's handicraft.
هر کسی را بهر کاری ساختند ** میل آن را در دلش انداختند
Every one has been made for some particular work, and the desire for that (work) has been put into his heart.
دست و پا بی میل جنبان کی شود ** خار وخس بی آب و بادی کی رود
How should hand and foot be set in motion without desire? How should sticks and straws go (from their place) without any water or wind?
گر ببینی میل خود سوی سما ** پر دولت بر گشا همچون هما1620
If thou see (that) thy desire (is) towards Heaven, unfold the wings of empire, like the Humá;
ور ببینی میل خود سوی زمین ** نوحه می‌کن هیچ منشین از حنین
But if thou see (that) thy desire (is) towards the earth, keep lamenting, cease not at all from moaning.