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4
2889-2938

  • هم‌چو بازیهای شطرنج ای پسر ** فایده‌ی هر لعب در تالی نگر
  • As (for example) the moves in chess, O son: behold the result of each move in the next one.

  • این نهادند بهر آن لعب نهان ** وان برای آن و آن بهر فلان 2890
  • They made this (move) for the sake of that concealed move, and that for the next, and that (again) for such and such.

  • هم‌چنین دیده جهات اندر جهات ** در پی هم تا رسی در برد و مات
  • Even so (proceed), having perceived reasons within reasons, one after the other, in order that you may arrive at victory and checkmate.

  • اول از بهر دوم باشد چنان ** که شدن بر پایه‌های نردبان
  • The first is for the sake of the second, like mounting on the steps of a ladder;

  • و آن دوم بهر سوم می‌دان تمام ** تا رسی تو پایه پایه تا به بام
  • And deem the second to be for the sake of the third, (and so on) to the end, in order that you may arrive, step by step, at the roof.

  • شهوت خوردن ز بهر آن منی ** آن منی از بهر نسل و روشنی
  • The desire to eat is for the sake of the semen: that semen is for the sake of procreation and the light (which glows in the eyes of parents).

  • کندبینش می‌نبیند غیر این ** عقل او بی‌سیر چون نبت زمین 2895
  • The man of dull sight sees naught but this: his intelligence is without motion, like the plants of the earth.

  • نبت را چه خوانده چه ناخوانده ** هست پای او به گل در مانده
  • Whether the plant is summoned (to move) or not summoned, its foot remains stuck fast in the mud.

  • گر سرش جنبد پیر باد رو ** تو به سر جنبانیش غره مشو
  • If its head move with the motion of the wind, go, be not deceived by its moving its head.

  • آن سرش گوید سمعنا ای صبا ** پای او گوید عصینا خلنا
  • Its head says, “We obey, O zephyr!” Its foot says, “We refuse to obey: let us alone!”

  • چون ندارد سیر می‌راند چون عام ** بر توکل می‌نهد چون کور گام
  • Since he (the man of dull sight) does not know how to move (on the Way to God), he advances like the vulgar, stepping (forward) on trust, like a blind man.

  • بر توکل تا چه آید در نبرد ** چون توکل کردن اصحاب نرد 2900
  • Consider what comes of acting on trust in warfare: (it is vain) like the trust of dice-players.

  • وآن نظرهایی که آن افسرده نیست ** جز رونده و جز درنده‌ی پرده نیست
  • But those insights that are not frozen (dense and dull) are nothing if not piercing and veil-rending.

  • آنچ در ده سال خواهد آمدن ** این زمان بیند به چشم خویشتن
  • He (such a one) sees with his own eye at the present moment that which will come to pass in ten years.

  • هم‌چنین هر کس به اندازه‌ی نظر ** غیب و مستقبل ببیند خیر وشر
  • Similarly, every one sees the unseen and the future, (both) good and evil, according to the measure of his insight.

  • چونک سد پیش و سد پس نماند ** شد گذاره چشم و لوح غیب خواند
  • When the barrier in front and the barrier behind are removed, the eye penetrates and reads the tablet of the Unseen.

  • چون نظر پس کرد تا بدو وجود ** ماجرا و آغاز هستی رو نمود 2905
  • When he (such a one) looks back to the origin of existence, the past circumstances and beginning of existence display themselves (to him)—

  • بحث املاک زمین با کبریا ** در خلیفه کردن بابای ما
  • (Namely), the disputation of the terrestrial angels with the (Divine) Majesty as to making our Father (Adam) the Vicegerent.

  • چون نظر در پیش افکند او بدید ** آنچ خواهد بود تا محشر پدید
  • When he casts his eye forward he sees plainly that which shall be (all that shall come to pass) till the (Last) Congregation.

  • پس ز پس می‌بیند او تا اصل اصل ** پیش می‌بیند عیان تا روز فصل
  • Therefore he sees back to the root of the root (the primal origin), and he sees forward clairvoyantly to the Day of Decision.

  • هر کسی اندازه‌ی روشن‌دلی ** غیب را بیند به قدر صیقلی
  • Every one, according to the measure of his spiritual enlightenment, sees the things unseen in proportion to the polishing (of the heart's mirror).

  • هر که صیقل بیش کرد او بیش دید ** بیشتر آمد برو صورت پدید 2910
  • The more he polishes, the more he sees and the more visible does the form (of things unseen) become to him.

  • گر تو گویی کان صفا فضل خداست ** نیز این توفیق صیقل زان عطاست
  • If you say that that (spiritual) purity is (bestowed by) the grace of God, this success in polishing (the heart) is also (derived) from that (Divine) bounty.

  • قدر همت باشد آن جهد و دعا ** لیس للانسان الا ما سعی
  • That (devotional) work and prayer is in proportion to the (worshipper's) aspiration: Man hath nothing but what he hath striven after.

  • واهب همت خداوندست و بس ** همت شاهی ندارد هیچ خس
  • God alone is the giver of aspiration: no base churl aspires to be a king.

  • نیست تخصیص خدا کس را به کار ** مانع طوع و مراد و اختیار
  • God's assignment of a particular lot to any one does not hinder (him from exercising) consent and will and choice;

  • لیک چون رنجی دهد بدبخت را ** او گریزاند به کفران رخت را 2915
  • But when He brings some trouble on an ill-fated man, he (that man) ungratefully packs off in flight;

  • نیکبختی را چو حق رنجی دهد ** رخت را نزدیکتر وا می‌نهد
  • (Whereas), when God brings some trouble on a good-fortuned (blessed) man, he always (approaches and) abides nearer (to God).

  • بددلان از بیم جان در کارزار ** کرده اسباب هزیمت اختیار
  • In battle the pusillanimous from fear for their lives have chosen the means (resource) of flight,

  • پردلان در جنگ هم از بیم جان ** حمله کرده سوی صف دشمنان
  • (While) the courageous, also from fear for their lives, have charged towards the ranks of the enemy.

  • رستمان را ترس و غم وا پیش برد ** هم ز ترس آن بددل اندر خویش مرد
  • Rustams (heroes) are borne onward by (their) fear and pain; from fear, too, the man of infirm spirit dies within himself.

  • چون محک آمد بلا و بیم جان ** زان پدید آید شجاع از هر جبان 2920
  • Tribulation and fear for one's life are like a touchstone: thereby the brave man is distinguished from every coward.

  • وحی کردن حق به موسی علیه‌السلام کی ای موسی من کی خالقم تعالی ترا دوست می‌دارم
  • How God made a revelation to Moses, on whom be peace, saying, "O Moses, I who am the exalted Creator love thee."

  • گفت موسی را به وحی دل خدا ** کای گزیده دوست می‌دارم ترا
  • God spoke to Moses by inspiration of the heart, saying, “O chosen one, I love thee.”

  • گفت چه خصلت بود ای ذوالکرم ** موجب آن تا من آن افزون کنم
  • He (Moses) said, “O Bountiful One, (tell me) what disposition (in me) is the cause of that, in order that I may augment it.”

  • گفت چون طفلی به پیش والده ** وقت قهرش دست هم در وی زده
  • He (God) said, “Thou art like a child in the presence of its mother: when she chastises it, it still lays hold of her.

  • خود نداند که جز او دیار هست ** هم ازو مخمور هم از اوست مست
  • It does not even know that there is any one in the world except her: it is both afflicted with headache (sorrow) by her and intoxicated (with joy) by her.

  • مادرش گر سیلیی بر وی زند ** هم به مادر آید و بر وی تند 2925
  • If its mother give it a slap, still it comes to its mother and clings to her.

  • از کسی یاری نخواهد غیر او ** اوست جمله شر او و خیر او
  • It does not seek help from any one but her: she is all its evil and its good.

  • خاطر تو هم ز ما در خیر و شر ** التفاتش نیست جاهای دگر
  • Thy heart, likewise, in good or evil (plight) never turns from Me to other quarters.

  • غیر من پیشت چون سنگست و کلوخ ** گر صبی و گر جوان و گر شیوخ
  • In thy sight all besides Me are as stones and clods, whether (they be) boys or youths or old men.”

  • هم‌چنانک ایاک نعبد در حنین ** در بلا از غیر تو لانستعین
  • Just as Thee we worship in yearning entreaty, (so) in tribulation we ask help of none but Thee.

  • هست این ایاک نعبد حصر را ** در لغت و آن از پی نفی ریا 2930
  • This Thee we worship is (used) idiomatically for the purpose of (expressing) appropriation, and that (appropriation) is for the purpose of negating hypocrisy.

  • هست ایاک نستعین هم بهر حصر ** حصر کرده استعانت را و قصر
  • Of Thee we ask help also is for the purpose of appropriation: he (who recites these words) appropriates and restricts the asking of help,

  • که عبادت مر ترا آریم و بس ** طمع یاری هم ز تو داریم و بس
  • Meaning, “We perform worship to Thee alone; we have hope of help from Thee alone.”

  • خشم کردن پادشاه بر ندیم و شفاعت کردن شفیع آن مغضوب علیه را و از پادشاه درخواستن و پادشاه شفاعت او قبول کردن و رنجیدن ندیم از این شفیع کی چرا شفاعت کردی
  • How a king was enraged with his boon-companion, and an intercessor interceded on behalf of the object of (the king's) anger and begged the king (to pardon the offender); and how (when) the king accepted his intercession, the boon-companion resented the action of the intercessor and asked, "Why did you intercede?"

  • پادشاهی بر ندیمی خشم کرد ** خواست تا از وی برآرد دود و گرد
  • A king was enraged with a boon-companion and was about to reduce him to smoke and dust.

  • کرد شه شمشیر بیرون از غلاف ** تا زند بر وی جزای آن خلاف
  • The king drew his sword from the scabbard that he might inflict upon him the punishment for that disobedience.

  • هیچ کس را زهره نه تا دم زند ** یا شفیعی بر شفاعت بر تند 2935
  • No one had the courage to utter a word nor any intercessor to venture on intercession,

  • جز عمادالملک نامی در خواص ** در شفاعت مصطفی‌وارانه خاص
  • Except one amongst the courtiers named ‘Imádu ’l-Mulk, (who was) privileged in respect of intercession, like Mustafá (Mohammed).

  • بر جهید و زود در سجده فتاد ** در زمان شه تیغ قهر از کف نهاد
  • He sprang up and at once prostrated himself: the king immediately put away from his hand the sword of vengeance,

  • گفت اگر دیوست من بخشیدمش ** ور بلیسی کرد من پوشیدمش
  • And said, “If he is the (very) Devil, I forgive him; and if he has done a satanic deed, I cover it up.