English    Türkçe    فارسی   

3
464-513

  • جمله اجزا در تحرک در سکون ** ناطقان که انا الیه راجعون
  • All particles (of phenomenal being), (whether) in movement (or) at rest, are speakers (and declare): “Verily, to Him we are returning.”

  • ذکر و تسبیحات اجزای نهان ** غلغلی افکند اندر آسمان 465
  • The praises and glorifications of the hidden particles have filled Heaven with an uproar.

  • چون قضا آهنگ نارنجات کرد ** روستایی شهریی را مات کرد
  • When the Decree (of God) set out to (use) enchantments, the countryman checkmated a townsman.

  • با هزاران حزم خواجه مات شد ** زان سفر در معرض آفات شد
  • Notwithstanding thousands of (good) resolutions, the Khwája was checkmated, and from that journey (which he undertook) he fell into the midst of calamities.

  • اعتمادش بر ثبات خویش بود ** گرچه که بد نیم سیلش در ربود
  • His reliance was upon his own firmness, (but) though he was (as) a mountain, a half-flood swept him away.

  • چون قضا بیرون کند از چرخ سر ** عاقلان گردند جمله کور و کر
  • When the Decree puts forth its head from Heaven, all the intelligent become blind and deaf;

  • ماهیان افتند از دریا برون ** دام گیرد مرغ پران را زبون 470
  • Fishes are cast out of the sea; the snare catches miserably the flying bird.

  • تا پری و دیو در شیشه شود ** بلک هاروتی به بابل در رود
  • Even genie and demon go into the bottle; nay, a Hárút goes into (the pit of) Babylon.

  • جز کسی کاندر قضا اندر گریخت ** خون او را هیچ تربیعی نریخت
  • (All are lost) except that one who has taken refuge with the Decree: his blood no (astrological) quadrature (ever) shed.

  • غیر آن که در گریزی در قضا ** هیچ حیله ندهدت از وی رها
  • Except that you take refuge with the Decree, no contrivance will give you release from it.

  • قصه‌ی اهل ضروان و حیلت کردن ایشان تا بی زحمت درویشان باغها را قطاف کنند
  • The Story of the people of Zarwán and how they contrived that they should pick the fruit in their orchards without being troubled by the poor.

  • قصه‌ی اصحاب ضروان خوانده‌ای ** پس چرا در حیله‌جویی مانده‌ای
  • You have read the story of the people of Zarwán: then why have you persisted in seeking expedients?

  • حیله می‌کردند کزدم‌نیش چند ** که برند از روزی درویش چند 475
  • Several (noxious) men who stung like scorpions were contriving that they might cut off part of the daily bread of some poor folk.

  • شب همه شب می‌سگالیدند مکر ** روی در رو کرده چندین عمرو و بکر
  • During the night, the whole night, they were devising a plot; many a ‘Amr and Bakr had put their faces together.

  • خفیه می‌گفتند سرها آن بدان ** تا نباید که خدا در یابد آن
  • Those wicked men were speaking their inmost thoughts in secret, lest God should discover it.

  • با گل انداینده اسگالید گل ** دست کاری می‌کند پنهان ز دل
  • Did the clay devise (evil) against the Plasterer? Is the hand doing any work that is hidden from the heart?

  • گفت الا یعلم هواک من خلق ** ان فی نجواک صدقا ام ملق
  • He (God) hath said, “Doth not He who created (thee) know thy desire, (doth not He know) whether in thy secret conversation there is sincerity or cajolery?”

  • گفت یغفل عن ظعین قد غدا ** من یعاین این مثواه غدا 480
  • He hath said, "Shall He be forgetful of a traveller who has set out at morn, One who sees plainly where shall be his lodging to-morrow?"

  • اینما قد هبطا او صعدا ** قد تولاه و احصی عددا
  • Wheresoever he has descended or mounted, He hath taken charge of it and reckoned (it) up by number.

  • گوش را اکنون ز غفلت پاک کن ** استماع هجر آن غمناک کن
  • Now purge your ear of forgetfulness and listen to the separation (forlorn plight) of the sorrowful one.

  • آن زکاتی دان که غمگین را دهی ** گوش را چون پیش دستانش نهی
  • Know that when you set your ear to his tale, that is the alms which you give to the sad;

  • بشنوی غمهای رنجوران دل ** فاقه‌ی جان شریف از آب و گل
  • (For) you will hear the sorrows of the heart-sick—the starvation of the noble spirit by the water and clay (of the body).

  • خانه‌ی پر دود دارد پر فنی ** مر ورا بگشا ز اصغا روزنی 485
  • (Though it is) one filled with knowledge, it hath a house filled with smoke: open a window for it by listening.

  • گوش تو او را چو راه دم شود ** دود تلخ از خانه‌ی او کم شود
  • When your ear becomes a way of breath (relief) for it, the bitter smoke will decrease (and disappear) from its house.

  • غمگساری کن تو با ما ای روی ** گر به سوی رب اعلی می‌روی
  • Show sympathy with us, O well-watered (prosperous) one, if you are faring to wards the most high Lord.

  • این تردد حبس و زندانی بود ** که بنگذارد که جان سویی رود
  • This vacillation is a prison and gaol that will not let the soul go in any direction.

  • این بدین سو آن بدان سو می‌کشد ** هر یکی گویا منم راه رشد
  • This (motive) draws (you) in one direction, and that (motive) in another, each (motive) saying, “I am the right way.”

  • این تردد عقبه‌ی راه حقست ** ای خنک آن را که پایش مطلقست 490
  • This vacillation is a precipice on the Way to God: oh, blest is he whose feet are loosed (from its bonds).

  • بی‌تردد می‌رود در راه راست ** ره نمی‌دانی بجو گامش کجاست
  • He fares on the right way without vacillation: (if) you do not know the way, seek (to find) where his footprints are.

  • گام آهو را بگیر و رو معاف ** تا رسی از گام آهو تا بناف
  • Cleave to the footprints of the deer and advance safely, that from the deer's footprints you may attain to the musk-gland.

  • زین روش بر اوج انور می‌روی ** ای برادر گر بر آذر می‌روی
  • By means of this wayfaring you will ascend to the most luminous zenith, O brother, if you will walk on the fire (of tribulation).

  • نه ز دریا ترس نه از موج و کف ** چون شنیدی تو خطاب لا تخف
  • (There is) no fear of sea or waves or foam, since you have heard the (Divine) allocution, “Be not afraid.”

  • لا تخف دان چونک خوفت داد حق ** نان فرستد چون فرستادت طبق 495
  • Know that it is (a fulfilment of) Be not afraid, when God hath given you the fear (which causes you to refrain from sin): He will send the bread, since He hath sent the tray to you.

  • خوف آن کس راست کو را خوف نیست ** غصه‌ی آن کس را کش اینجا طوف نیست
  • The fear (danger) is for that one who has no fear (of God); the anguish (is) for that one who does not frequent this place (where God is feared).

  • روان شدن خواجه به سوی ده
  • The Khwaja’s departure to the country.

  • خواجه در کار آمد و تجهیز ساخت ** مرغ عزمش سوی ده اشتاب تاخت
  • The Khwaja got to work and made preparations (for the journey): the bird, his resolve (to set out), sped rapidly towards the country.

  • اهل و فرزندان سفر را ساختند ** رخت را بر گاو عزم انداختند
  • His kinsfolk and children made ready for the journey and threw the baggage upon the ox of departure,

  • شادمانان و شتابان سوی ده ** که بری خوردیم از ده مژده ده
  • Rejoicing and hastening towards the country, saying, “We have eaten some fruit (in anticipation) : give (us) the glad news of ( arrival in) the country!

  • مقصد ما را چراگاه خوشست ** یار ما آنجا کریم و دلکشست 500
  • The place for which we are bound is a sweet pasturage, and our friend there is kind and charming.

  • با هزاران آرزومان خوانده است ** بهر ما غرس کرم بنشانده است
  • He has invited us with thousands of wishes, he has planted for us the shoot of kindness.

  • ما ذخیره‌ی ده زمستان دراز ** از بر او سوی شهر آریم باز
  • From him we shall bring back to town the store of the country-side ( to sustain us) during the ling winter.

  • بلک باغ ایثار راه ما کند ** در میان جان خودمان جا کند
  • Nay, he will give up the orchard for our sake, he will make a place for us in the middle of his soul.

  • عجلوا اصحابنا کی تربحوا ** عقل می‌گفت از درون لا تفرحوا
  • Hasten, friends, that ye may get gain!” (But) Reason from within was saying ( to them), “Do not rejoice!”

  • من رباح الله کونوا رابحین ** ان ربی لا یحب الفرحین 505
  • Be gainers by the gain of God:lo, my Lord loveth not them that rejoice (overmuch).

  • افرحوا هونا بما آتاکم ** کل آت مشغل الهاکم
  • Rejoice (but) moderately on account of what He causeth to come to you: everything that comes and is a source of preoccupation diverts you (from Him).

  • شاد از وی شو مشو از غیر وی ** او بهارست و دگرها ماه دی
  • Rejoice in Him, do not rejoice in aught except Him: He is (as) the spring, and (all) other things (as) the month of December.

  • هر چه غیر اوست استدراج تست ** گرچه تخت و ملکتست و تاج تست
  • Everything other than He is the (means of) leading you gradually to perdition, (even) though it is your throne and kingdom and your crown.

  • شاد از غم شو که غم دام لقاست ** اندرین ره سوی پستی ارتقاست
  • Rejoice in sorrow, for sorrow is the snare of (means of attaining to) union (with God): in this Way the ascent is downwards.

  • غم یکی گنجیست و رنج تو چو کان ** لیک کی در گیرد این در کودکان 510
  • Sorrow is a treasure, and your pain is as the mine, but how should this (saying) catch hold of (make an impression on) children?

  • کودکان چون نام بازی بشنوند ** جمله با خر گور هم تگ می‌دوند
  • When children hear the name of “play,” they all run (after it) with the speed of a wild ass.

  • ای خران کور این سو دامهاست ** در کمین این سوی خون‌آشامهاست
  • O blind asses, in this direction there are snares; in this direction there are bloodsheds (concealed) in ambush.

  • تیرها پران کمان پنهان ز غیب ** بر جوانی می‌رسد صد تیر شیب
  • The arrows are flying, (but) the bow is hidden: from the Unseen World come upon youth a hundred arrows of hoary eld.