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3
2658-2707

  • دادشان چندان ضیاع و باغ و راغ ** از چپ و از راست از بهر فراغ
  • (Yet) He gave them so many estates and orchards and meadowlands, on the left hand and the right, for (their) leisure (pastime and diversion).

  • بس که می‌افتاد از پری ثمار ** تنگ می‌شد معبر ره بر گذار
  • Inasmuch as the fruit was falling (to the ground) from abundance, there was no room for any one to pass on the road,

  • آن نثار میوه ره را می‌گرفت ** از پری میوه ره‌رو در شگفت 2660
  • (For) the scattered largesse of fruit would block the way: the wayfarer (would be) in amazement at the plenty of the fruit.

  • سله بر سر در درختستانشان ** پر شدی ناخواست از میوه‌فشان
  • In their groves, through the dropping of the fruit, a basket on the head would be filled involuntarily.

  • باد آن میوه فشاندی نه کسی ** پر شدی زان میوه دامنها بسی
  • The breeze would scatter the fruit, not (the hand of) any one: by that fruit a multitude of skirts would be filled.

  • خوشه‌های زفت تا زیر آمده ** بر سر و روی رونده می‌زده
  • Huge clusters, having come low down, would strike against the head and face of the wayfarer.

  • مرد گلخن‌تاب از پری زر ** بسته بودی در میان زرین کمر
  • On account of the plenty of gold a bath-stoker might have tied a golden belt on his waist.

  • سگ کلیچه کوفتی در زیر پا ** تخمه بودی گرگ صحرا از نوا 2665
  • The dogs would trample buns underfoot; the desert wolf would have indigestion from the (rich) food.

  • گشته آمن شهر و ده از دزد و گرگ ** بز نترسیدی هم از گرگ سترگ
  • Town and village had become safe from robbers and wolves; the goat was not afraid even of the fierce wolf.

  • گر بگویم شرح نعمتهای قوم ** که زیادت می‌شد آن یوما بیوم
  • If I explain (all) the blessings bestowed upon the people (of Sabá), which were increasing day by day,

  • مانع آید از سخنهای مهم ** انبیا بردند امر فاستقم
  • It will hinder (me) from (speaking of) important matters. The prophets brought (to the Sabaeans) the (Divine) command, namely, “Do thou, therefore, be righteous.”

  • آمدن پیغامبران حق به نصیحت اهل سبا
  • How the prophets came from God to admonish the people of Sabá.

  • سیزده پیغامبر آنجا آمدند ** گم‌رهان را جمله رهبر می‌شدند
  • Thirteen prophets came thither: all (of them) were ready to guide those who had lost the way,

  • که هله نعمت فزون شد شکر کو ** مرکب شکر ار بخسپد حرکوا 2670
  • Saying, “Come, the benefit has increased: where is the thanksgiving? If the steed of thanksgiving lie down, set (it) in motion.

  • شکر منعم واجب آید در خرد ** ورنه بگشاید در خشم ابد
  • In (the view of) reason it is necessary to give thanks to the Benefactor; otherwise, the door of everlasting wrath will be opened.

  • هین کرم بینید وین خود کس کند ** کز چنین نعمت به شکری بس کند
  • Hark, behold the loving kindness (of God)! And in sooth would any one (but God) do this—namely, be content with a single thanksgiving for such benefits?

  • سر ببخشد شکر خواهد سجده‌ای ** پا ببخشد شکر خواهد قعده‌ای
  • He bestows a head and asks as thanksgiving (only) one act of bowing; He bestows feet and asks as thanksgiving (only) one act of sitting (in piety and devotion).”

  • قوم گفته شکر ما را برد غول ** ما شدیم از شکر و از نعمت ملول
  • The people said, “The ghoul has carried off our thanksgiving: we have become weary of giving thanks and receiving benefits.

  • ما چنان پژمرده گشتیم ازعطا ** که نه طاعتمان خوش آید نه خطا 2675
  • We have become so disgusted with the bounty that neither piety nor sin pleases us.

  • ما نمی‌خواهیم نعمتها و باغ ** ما نمی‌خواهیم اسباب و فراغ
  • We do not desire benefits and orchards: we do not desire means (of enjoyment) and leisure.”

  • انبیا گفتند در دل علتیست ** که از آن در حق‌شناسی آفتیست
  • The prophets said, “In your hearts is a malady whence there is (produced) a canker in the acknowledgment of obligations,

  • نعمت از وی جملگی علت شود ** طعمه در بیمار کی قوت شود
  • And whereby the benefit is wholly turned into disease: how should food become (a source of) strength in the sick?

  • چند خوش پیش تو آمد ای مصر ** جمله ناخوش گشت و صاف او کدر
  • How many a sweet thing came to thee, O persistent (in sin), and they all grew unsweet, and their pure (quality) became turbid!

  • تو عدو این خوشیها آمدی ** گشت ناخوش هر چه بر وی کف زدی 2680
  • Thou didst become a foe to these sweetnesses: on whatsoever thing thou didst lay thy hand, it became unsweet.

  • هر که اوشد آشنا و یار تو ** شد حقیر و خوار در دیدار تو
  • Whosoever became (in reality) thy familiar and friend became despicable and vile in thy sight;

  • هر که او بیگانه باشد با تو هم ** پیش تو او بس مه‌است و محترم
  • And every one, too, that (in reality) would be alien to thee is, in thy opinion, very grand and venerable.

  • این هم از تاثیر آن بیماریست ** زهر او در جمله جفتان ساریست
  • This (false opinion) also is from the effect produced by that sickness: its poison pervades all associated (with it).

  • دفع آن علت بباید کرد زود ** که شکر با آن حدث خواهد نمود
  • It behoves (thee) quickly to remove that malady, for with that (disease) sugar will seem filth;

  • هر خوشی کاید به تو ناخوش شود ** آب حیوان گر رسد آتش شود 2685
  • Every sweet thing that comes to thee grows unsweet: if the Water of Life arrive, it turns into fire.

  • کیمیای مرگ و جسکست آن صفت ** مرگ گردد زان حیاتت عاقبت
  • That (morbid) quality is the elixir of death and woe: thereby thy (spiritual) life is at last turned into death.

  • بس غدایی که ز وی دل زنده شد ** چون بیامد در تن تو گنده شد
  • There was many a food by which thy heart (spirit) was revived: when it entered thy body, it became stinking.

  • بس عزیزی که بناز اشکار شد ** چون شکارت شد بر تو خوار شد
  • There is many a dear one that was hunted (by thee) with blandishments: when he became thy prey, he became cheap in thine eyes.

  • آشنایی عقل با عقل از صفا ** چون شود هر دم فزون باشد ولا
  • When from sincerity the friendship of intellect with intellect arises, every moment the devotion is increased;

  • آشنایی نفس با هر نفس پست ** تو یقین می‌دان که دم دم کمترست 2690
  • (But) know for sure, the friendship of the carnal soul with any base carnal soul is momently diminished,

  • زانک نفسش گرد علت می‌تند ** معرفت را زود فاسد می‌کند
  • Because his carnal soul hovers round disease and soon corrupts the (friendly) acquaintance.

  • گر نخواهی دوست را فردا نفیر ** دوستی با عاقل و با عقل گیر
  • If thou dost not wish thy friend to be averse (to thee) on the morrow, take (choose) friendship with the intelligent and with the intellect.

  • از سموم نفس چون با علتی ** هر چه گیری تو مرض را آلتی
  • Inasmuch as thou art sick from the simoom of the carnal soul, whatever thou mayst take thou art the instrument for (infecting it with) disease.

  • گر بگیری گوهری سنگی شود ** ور بگیری مهر دل جنگی شود
  • If thou take a jewel, it becomes a (common) stone; and if thou take kindness of heart, it becomes a hatred;

  • ور بگیری نکته‌ی بکری لطیف ** بعد درکت گشت بی‌ذوق و کثیف 2695
  • And if thou take a fine original saying, after thy apprehension (of it) it has become tasteless and gross—

  • که من این را بس شنیدم کهنه شد ** چیز دیگر گو بجز آن ای عضد
  • ‘I have heard this many a time; it has become old: tell something else besides this, O trusty friend.’

  • چیز دیگر تازه و نو گفته گیر ** باز فردا زان شوی سیر و نفیر
  • Suppose that something else fresh and new has been said, again to-morrow thou art surfeited with it and averse.

  • دفع علت کن چو علت خو شود ** هرحدیثی کهنه پیشت نو شود
  • Remove the disease: when the disease is eradicated, every old tale will become new to thee,

  • تا که از کهنه برآرد برگ نو ** بشکفاند کهنه صد خوشه ز گو
  • So that it will bring forth new leaves from the old (bough): the old (tale) will cause a hundred clusters to blossom from the ditch.

  • ما طبیبانیم شاگردان حق ** بحر قلزم دید ما را فانفلق 2700
  • We are the (spiritual) physicians, the disciples of God: the Red Sea beheld us and was cloven.

  • آن طبیبان طبیعت دیگرند ** که به دل از راه نبضی بنگرند
  • Those natural physicians are different, for they look into the heart by means of a pulse.

  • ما به دل بی واسطه خوش بنگریم ** کز فراست ما به عالی منظریم
  • We look well into the heart without intermediary, for through clairvoyance we are in a high belvedere.

  • آن طبیبان غذااند و ثمار ** جان حیوانی بدیشان استوار
  • Those (others) are physicians of food and fruit: by them the animal soul is (made) strong.

  • ما طبیبان فعالیم و مقال ** ملهم ما پرتو نور جلال
  • We are physicians of deeds and words: the ray of the light of (Divine) Majesty is our inspirer,

  • کین چنین فعلی ترا نافع بود ** و آنچنان فعلی ز ره قاطع بود 2705
  • (So that we know) that a deed like this will be beneficial to thee, while a deed like that will cut (thee) off from the Way;

  • اینچنین قولی ترا پیش آورد ** و آنچنان قولی ترا نیش آورد
  • And that words like these will lead thee on (to grace), while words like those will bring anguish to thee.

  • آن طبیبان را بود بولی دلیل ** وین دلیل ما بود وحی جلیل
  • To those (other) physicians a (sample of) urine is evidence, whereas this evidence of ours is the inspiration of the Almighty.