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4
2734-2783

  • خود نبودست و مبادا این چنین ** که زمین گردون شود گردون زمین
  • Truly never has there been—and never may there be!—such a thing as this, that the earth should become the sky, and the sky become the earth;

  • بندگان‌مان خواجه‌تاش ما شوند ** بی‌دلان‌مان دلخراش ما شوند 2735
  • (That) our slaves should become our fellow-servants, (and that) our timorous ones should become those who (cruelly) wound our hearts;

  • چشم‌روشن دشمنان و دوست کور ** گشت ما را پس گلستان قعر گور
  • (That our) enemies (should be) bright-eyed and (our) friends blind: then (in that case) the rose-garden has become for us (like) the bottom of the tomb.”

  • تزییف سخن هامان علیه‌اللعنه
  • Showing the falsity of Hámán’s speech— the curse (of God) be upon him!

  • دوست از دشمن همی نشناخت او ** نرد را کورانه کژ می‌باخت او
  • He did not know friend from enemy: he was playing back gammon (all) wrong, like a blind man.

  • دشمن تو جز تو نبود این لعین ** بی‌گناهان را مگو دشمن به کین
  • Thy enemy is none but thyself, O accursed one: do not despitefully call the innocent (thy) enemies.

  • پیش تو این حالت بد دولتست ** که دوادو اول و آخر لتست
  • In thy sight this evil state (in which thou art) is dawlat (worldly fortune), whereof the beginning is dawádaw (running to and fro) and the end lat (blows).

  • گر ازین دولت نتازی خز خزان ** این بهارت را همی آید خزان 2740
  • If by degrees thou do not run away from this worldly fortune, autumn will come o’er this spring of thine.

  • مشرق و مغرب چو تو بس دیده‌اند ** که سر ایشان ز تن ببریده‌اند
  • East and West have seen many like thee, whose heads have been severed from their bodies.

  • مشرق و مغرب که نبود بر قرار ** چون کنند آخر کسی را پایدار
  • After all, how should East and West, which are not permanent, make any one enduring?

  • تو بدان فخر آوری کز ترس و بند ** چاپلوست گشت مردم روز چند
  • Thou takest pride in the fact that men, from fear and bondage, have become thy flatterers for a few days.

  • هر کرا مردم سجودی می‌کنند ** زهر اندر جان او می‌آکنند
  • When men bow in adoration to any one, they are (really) cramming poison into his soul.

  • چونک بر گردد ازو آن ساجدش ** داند او کان زهر بود و موبدش 2745
  • When his adorer turns away from him, he knows that that (adoration) was poisonous and destructive to him.

  • ای خنک آن را که ذلت نفسه ** وای آنک از سرکشی شد چون که او
  • Oh, blest is he whose carnal soul was abased! Alas who became like a mountain from arrogance

  • این تکبر زهر قاتل دان که هست ** از می پر زهر شد آن گیج مست
  • Know that this pride is a killing poison: that fool toxicated by the poisonous wine.

  • چون می پر زهر نوشد مدبری ** از طرب یکدم بجنباند سری
  • When an unhappy wretch drinks the poisonous wine, his head in delight for one moment.

  • بعد یک‌دم زهر بر جانش فتد ** زهر در جانش کند داد و ستد
  • After one moment the poison falls on his spirit the poison exercises (complete) sway over his spirit.

  • گر نذاری زهری‌اش را اعتقاد ** کو چه زهر آمد نگر در قوم عاد 2750
  • If you have not firm belief in its being poisonous (and do not know) what (a deadly) poison it is, look at the people of ‘Ád.

  • چونک شاهی دست یابد بر شهی ** بکشدش یا باز دارد در چهی
  • When one king gains the upper hand (prevails) over another. king, he kills him or confines him in a dungeon;

  • ور بیابد خسته‌ی افتاده را ** مرهمش سازد شه و بدهد عطا
  • But if he find a fallen wounded man, the king will make a plaster for him and bestow gifts on him.

  • گر نه زهرست آن تکبر پس چرا ** کشت شه را بی‌گناه و بی‌خطا
  • If that pride is not poison, then why did he kill the (vanquished) king without (his having committed any) crime or offence?

  • وین دگر را بی ز خدمت چون نواخت ** زین دو جنبش زهر را شاید شناخت
  • And how did he treat this other (helpless) man (so) kindly without (his having performed any) service? From these two actions you may recognise (the poisonous nature of) pride.

  • راه‌زن هرگز گدایی را نزد ** گرگ گرگ مرده را هرگز گزد 2755
  • No highwayman ever attacked a beggar: does a wolf ever bite a dead wolf?

  • خضر کشتی را برای آن شکست ** تا تواند کشتی از فجار رست
  • Khizr made a breach in the boat in order that the boat might be saved from the wicked.

  • چون شکسته می‌رهد اشکسته شو ** امن در فقرست اندر فقر رو
  • Since the broken (contrite) one will be saved, be thou broken (contrite). Safety lies in poverty enter into poverty

  • آن کهی کو داشت از کان نقد چند ** گشت پاره پاره از زخم کلند
  • The mountain that possessed some cash in its mine was riven to pieces by the strokes of the pick-axe.

  • تیغ بهر اوست کو را گردنیست ** سایه که افکندست بر وی زخم نیست
  • The sword is for him who has a (high and proud) neck; no blow falls on the shadow that is thrown (flat upon the ground).

  • مهتری نفطست و آتش ای غوی ** ای برادر چون بر آذر می‌روی 2760
  • Eminence is naphtha and fire, O misguided one: O brother, how (why) art thou going into the fire?

  • هر چه او هموار باشد با زمین ** تیرها را کی هدف گردد ببین
  • How should anything that is level with the earth become a target for arrows? Consider!

  • سر بر آرد از زمین آنگاه او ** چون هدفها زخم یابد بی رفو
  • (But if) it raise its head from the earth, then, like targets, it will suffer blows irremediable.

  • نردبان خالق این ما و منیست ** عاقبت زین نردبان افتادنیست
  • This egoism is the ladder of (climbed by) the creatures (of God): they must fall from this ladder in the end.

  • هر که بالاتر رود ابله‌ترست ** که استخوان او بتر خواهد شکست
  • The higher any one goes, the more foolish he is, for his bones will be worse broken.

  • این فروعست و اصولش آن بود ** که ترفع شرکت یزدان بود 2765
  • This is (constitutes) the derivatives (of the subject), and its fundamental principles are that to exalt one’s self is (to claim) copartnership with God.

  • چون نمردی و نگشتی زنده زو ** یاغیی باشی به شرکت ملک‌جو
  • Unless thou hast died and become living through Him, thou art an enemy seeking to reign in copartnership (with Him)

  • چون بدو زنده شدی آن خود ویست ** وحدت محضست آن شرکت کیست
  • When thou hast become living through Him, that (which thou hast become) is in sooth He: it is absolute Unity; how is it co partnership?

  • شرح این در آینه‌ی اعمال جو ** که نیابی فهم آن از گفت و گو
  • Seek the explanation of this in the mirror of (devotional) works, for thou wilt not gain the understanding of it from speech and discourse.

  • گر بگویم آنچ دارم در درون ** بس جگرها گردد اندر حال خون
  • If I tell that which I have within, many hearts will immediately be turned into blood,

  • بس کنم خود زیرکان را این بس است ** بانگ دو کردم اگر در ده کس است 2770
  • I will refrain; indeed, for the intelligent this (which has been said) is enough: I have shouted twice, if any one is in the village

  • حاصل آن هامان بدان گفتار بد ** این چنین راهی بر آن فرعون زد
  • To sum up, Hámán by means of those evil words waylaid Pharaoh in such a (terrible) way as this.

  • لقمه‌ی دولت رسیده تا دهان ** او گلوی او بریده ناگهان
  • The morsel, felicity, had reached his (Pharaoh’s) mouth, (when) he (Hámán) suddenly cut his throat.

  • خرمن فرعون را داد او به باد ** هیچ شه را این چنین صاحب مباد
  • He gave Pharaoh’s stack to the wind (destroyed him): may no king have such a minister!

  • نومید شدن موسی علیه‌السلام از ایمام فرعون به تاثیر کردن سخن هامان در دل فرعون
  • How Moses, on whom be peace, despaired of Pharaoh’s accepting the true faith, because the words of Hámán made an impression on Pharaoh’s heart.

  • گفت موسی لطف بنمودیم وجود ** خود خداوندیت را روزی نبود
  • Moses said, “We have shown kindness and generosity, (but) verily it was not the portion allotted to thy dominion

  • آن خداوندی که نبود راستین ** مر ورا نه دست دان نه آستین 2775
  • The dominion that is not righteous—regard it as having neither hand nor sleeve

  • آن خداوندی که دزدیده بود ** بی دل و بی جان و بی دیده بود
  • The dominion that is stolen (usurped) is without heart and without soul and without eye.

  • آن خداوندی که دادندت عوام ** باز بستانند از تو هم‌چو وام
  • The dominion which the vulgar have given to thee they will take back from thee as a debt.

  • ده خداوندی عاریت به حق ** تا خداوندیت بخشد متفق
  • Give up to God the dominion held on loan, that He may bestow on thee the dominion to which all consent.”

  • منازعت امیران عرب با مصطفی علیه‌السلام کی ملک را مقاسمت کن با ما تا نزاعی نباشد و جواب فرمودن مصطفی علیه‌السلام کی من مامورم درین امارت و بحث ایشان از طرفین
  • How the Amírs of the Arabs wrangled with Mustafá (Mohammed), on whom be peace, saying, "Share the kingdom with us, in order that there may be no contention"; and how Mustafá, on whom be peace, answered and said, "I am commanded (by God) in respect of this Amírate"; and the arguments on both sides.

  • آن امیران عرب گرد آمدند ** نزد پیغامبر منازع می‌شدند
  • The Amírs of the Arabs assembled and began to wrangle in the Prophet's presence,

  • که تو میری هر یک از ما هم امیر ** بخش کن این ملک و بخش خود بگیر 2780
  • Saying, “Thou art an Amír; every one of us is an Amír likewise: distribute this kingdom and take thy share.

  • هر یکی در بخش خود انصاف‌جو ** تو ز بخش ما دو دست خود بشو
  • Each (of us) is seeking equity in regard to his share: do thou wash thy hands of our share.”

  • گفت میری مر مرا حق داده است ** سروری و امر مطلق داده است
  • He replied, “God hath given the Amírate to me: He hath given me the chief authority and the absolute command,

  • کین قران احمدست و دور او ** هین بگیرید امر او را اتقوا
  • Saying, ‘This is the epoch and cycle of Ahmad (Mohammed): hark, accept his command! Have fear (of God)!’”