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5
481-530

  • گفت رنجش چیست زخمی خورده است  ** گفت جوع الکلب زارش کرده است 
  • He (the beggar) asked, “What ails him? Has he been wounded?” The Arab replied, “Ravenous hunger has made him (so) lamentable.”

  • گفت صبری کن برین رنج و حرض  ** صابران را فضل حق بخشد عوض 
  • “Show some patience,” said he, “in (bearing) this pain and anguish: the grace of God bestows a recompense on those who are patient.”

  • بعد از آن گفتش کای سالار حر  ** چیست اندر دستت این انبان پر 
  • Afterwards he said to him, “O noble chief, what is this full wallet in your hand?”

  • گفت نان و زاد و لوت دوش من  ** می‌کشانم بهر تقویت بدن 
  • He replied, “My bread and provender and food left over from last night, (which) I am taking along (with me) to nourish my body.”

  • گفت چون ندهی بدان سگ نان و زاد  ** گفت تا این حد ندارم مهر و داد  485
  • “Why don't you give (some) bread and provender to the dog?” he asked. He replied, “I have not love and liberality to this extent.

  • دست ناید بی‌درم در راه نان  ** لیک هست آب دو دیده رایگان 
  • Bread cannot be obtained (by a traveller) on the road without money, but water from the eyes costs nothing.”

  • گفت خاکت بر سر ای پر باد مشک  ** که لب نان پیش تو بهتر ز اشک 
  • He (the beggar) said, “Earth be on your head, O water-skin full of wind! for in your opinion a crust of bread is better than tears.”

  • اشک خونست و به غم آبی شده  ** می‌نیرزد خاک خون بیهده 
  • Tears are (originally) blood and have been turned by grief into water: idle tears have not the value of earth.

  • کل خود را خوار کرد او چون بلیس  ** پاره‌ی این کل نباشد جز خسیس 
  • He (the Arab) made the whole of himself despicable, like Iblís: a piece of this whole is naught but vile.

  • من غلام آنک نفروشد وجود  ** جز بدان سلطان با افضال و جود  490
  • I am the (devoted) slave of him who will not sell his existence save to that bounteous and munificent Sovereign,

  • چون بگرید آسمان گریان شود  ** چون بنالد چرخ یا رب خوان شود 
  • (So that) when he weeps, heaven begins to weep, and when he moans (in supplication), the celestial sphere begins to cry, “O Lord!”

  • من غلام آن مس همت‌پرست  ** کو به غیر کیمیا نارد شکست 
  • I am the (devoted) slave of that high-aspiring copper which humbles itself to naught but the Elixir.

  • دست اشکسته برآور در دعا  ** سوی اشکسته پرد فضل خدا 
  • Lift up in prayer a broken hand: the loving kindness of God flies towards the broken.

  • گر رهایی بایدت زین چاه تنگ  ** ای برادر رو بر آذر بی‌درنگ 
  • If thou hast need of deliverance from this narrow dungeon (the world), O brother, go without delay (and cast thyself) on the fire.

  • مکر حق را بین و مکر خود بهل  ** ای ز مکرش مکر مکاران خجل  495
  • Regard God's contrivance and abandon thine own contrivance: oh, by His contrivance (all) the contrivance of contrivers is put to shame.

  • چونک مکرت شد فنای مکر رب  ** برگشایی یک کمینی بوالعجب 
  • When thy contrivance is naughted in the contrivance of the Lord, thou wilt open a most marvellous hiding-place,

  • که کمینه‌ی آن کمین باشد بقا  ** تا ابد اندر عروج و ارتقا 
  • Of which hiding-place the least (treasure) is everlasting life (occupied) in ascending and mounting higher.

  • در بیان آنک هیچ چشم بدی آدمی را چنان مهلک نیست کی چشم پسند خویشتن مگر کی چشم او مبدل شده باشد به نور حق که بی یسمع و بی یبصر و خویشتن او بی‌خویشتن شده 
  • Explaining that no evil eye is so deadly to a man as the eye of self-approval, unless his eye shall have been transformed by the Light of God, so that “he hears through Me and sees through Me,” and (unless) his self shall have become selfless.

  • پر طاوست مبین و پای بین  ** تا که س العین نگشاید کمین 
  • Do not regard thy peacock-feathers but regard thy feet, in order that the mischief of the (evil) eye may not waylay thee;

  • که بلغزد کوه از چشم بدان  ** یزلقونک از نبی بر خوان بدان 
  • For (even) a mountain slips (from its foundations) at the eye of the wicked: read and mark in the Qur’án (the words) they cause thee to stumble.

  • احمد چون کوه لغزید از نظر  ** در میان راه بی‌گل بی‌مطر  500
  • From (their) looking (at him), Ahmad (Mohammed), (who was) like a mountain, slipped in the middle of the road, without mud and without rain.

  • در عجب درماند کین لغزش ز چیست  ** من نپندارم که این حالت تهیست 
  • He remained in astonishment, saying, “Wherefore is this slipping? I do not think that this occurrence is empty (of meaning),”

  • تا بیامد آیت و آگاه کرد  ** کان ز چشم بد رسیدت وز نبرد 
  • Until the Verse (of the Qur’án) came and made him aware that this had happened to him in consequence of the evil eye and enmity (of the unbelievers).

  • گر بدی غیر تو در دم لا شدی  ** صید چشم و سخره‌ی افنا شدی 
  • (God said to the Prophet), “Had it been any one except thee, he would at once have been annihilated: he would have become the prey of the (evil) eye and in thrall to destruction;

  • لیک آمد عصمتی دامن‌کشان  ** وین که لغزیدی بد از بهر نشان 
  • But there came (from Me) a protection, sweeping along (majestically), and thy slipping was (only) for a sign.”

  • عبرتی گیر اندر آن که کن نگاه  ** برگ خود عرضه مکن ای کم ز کاه  505
  • Take a warning, look on that mountain, and do not expose thy (petty) leaf (to destruction), O thou who art less than a straw.

  • تفسیر و ان یکاد الذین کفروا لیزلقونک بابصارهم الایه 
  • Commentary on “And verily those who disbelieve wellnigh cause thee to slip by their (malignant) eyes.”

  • یا رسول‌الله در آن نادی کسان  ** می‌زنند از چشم بد بر کرکسان 
  • “O Messenger of Allah, some persons in that assembly (of the unbelievers) smite with their (evil) eye the vultures (flying aloft).

  • از نظرشان کله‌ی شیر عرین  ** وا شکافد تا کند آن شیر انین 
  • By their looks the head of the lion of the jungle is cloven asunder, so that the lion makes moan.

  • بر شتر چشم افکند هم‌چون حمام  ** وانگهان بفرستد اندر پی غلام 
  • He (such an one) casts on a camel an eye like death, and then sends a slave after it,

  • که برو از پیه این اشتر بخر  ** بیند اشتر را سقط او راه بر 
  • Saying, ‘Go, buy some of the fat of this camel’: he (the slave) sees the camel fallen dead on the road.

  • سر بریده از مرض آن اشتری  ** کو بتگ با اسب می‌کردی مری  510
  • (He sees) mortally stricken by disease the camel that used to vie with a horse in speed;

  • کز حسد وز چشم بد بی‌هیچ شک  ** سیر و گردش را بگرداند فلک 
  • For, without any doubt, from envy and (the effect of) the evil eye the celestial sphere would alter its course and revolution.”

  • آب پنهانست و دولاب آشکار  ** لیک در گردش بود آب اصل کار 
  • The water is hidden and the water-wheel is visible, yet as regards (the wheel's) revolution the water is the source of action.

  • چشم نیکو شد دوای چشم بد  ** چشم بد را لا کند زیر لگد 
  • The remedy of the evil eye is the good eye: it makes the evil eye naught beneath its kick.

  • سبق رحمت‌راست و او از رحمتست  ** چشم بد محصول قهر و لعنتست 
  • (Divine) mercy has the precedence (over Divine wrath): it (the good eye) is (derived) from (Divine) mercy, (while) the evil eye is the product of (Divine) wrath and execration.

  • رحمتش بر نقمتش غالب شود  ** چیره زین شد هر نبی بر ضد خود  515
  • His (God's) mercy overcomes His vengeance: hence every prophet prevailed over his adversary;

  • کو نتیجه‌ی رحمتست و ضد او  ** از نتیجه‌ی قهر بود آن زشت‌رو 
  • For he (the prophet) is the result of (Divine) mercy and is the opposite of him (the adversary): that ill-favoured one was the result of (Divine) wrath.

  • حرص بط یکتاست این پنجاه تاست  ** حرص شهوت مار و منصب اژدهاست 
  • The greed of the duck is single, (but) this (greed of the peacock) is fiftyfold: the greed of lust is (only) a snake, while this (greed for) eminence is a dragon.

  • حرص بط از شهوت حلقست و فرج  ** در ریاست بیست چندانست درج 
  • The duck's greed arises from the appetite of the gullet and pudendum, (but) twenty times as much (greed) is included in (the ambition to) rule.

  • از الوهیت زند در جاه لاف  ** طامع شرکت کجا باشد معاف 
  • He (who is) in power (really) pretends to Divinity: how should one ambitious of co-partnership (with God) be saved?

  • زلت آدم ز اشکم بود و باه  ** وآن ابلیس از تکبر بود و جاه  520
  • The sin of Adam arose from the belly and sexual intercourse, and that of Iblís from pride and power.

  • لاجرم او زود استغفار کرد  ** وآن لعین از توبه استکبار کرد 
  • Consequently, he (Adam) at once besought pardon, while the accursed (Iblís) disdained to repent.

  • حرص حلق و فرج هم خود بدرگیست  ** لیک منصب نیست آن اشکستگیست 
  • The greed of the gullet and pudendum is in truth (a mark of) depravity; but it is not (headstrong like) ambition: it is abasement.

  • بیخ و شاخ این ریاست را اگر  ** باز گویم دفتری باید دگر 
  • If I should relate the root and branch (the whole story) of dominion, another Book would be needed.

  • اسپ سرکش را عرب شیطانش خواند  ** نی ستوری را که در مرعی بماند 
  • The Arabs called a restive (high-spirited) horse a “devil” (shaytán); (they did) not (give that name to) the beast of burden that stayed (quietly) in the pasture.

  • شیطنت گردن کشی بد در لغت  ** مستحق لعنت آمد این صفت  525
  • “Devilry” (shaytanat) in lexicology is (synonymous with) “rebelliousness”: this quality is deserving of execration.

  • این جهان محدود و آن خود بی حدست ** نقش و صورت پیش آن معنی سدست
  • There is room for a hundred eaters (guests) round a table, (but) there is not room in the (whole) world for two seekers of dominion.

  • آن نخواهد کین بود بر پشت خاک  ** تا ملک بکشد پدر را ز اشتراک 
  • The one is not willing that the other should be on the surface of the earth; so that a prince kills his father for partaking with him (in sovereignty).

  • آن شنیدستی که الملک عقیم  ** قطع خویشی کرد ملکت‌جو ز بیم 
  • Thou hast heard (the saying) that kingship is childless: the seeker of sovereignty has cut (the ties of) relationship because of (his) fear;

  • که عقیمست و ورا فرزند نیست  ** هم‌چو آتش با کسش پیوند نیست 
  • For he is childless and has no son: like fire, he has no kinship with any one.

  • هر چه یابد او بسوزد بر درد  ** چون نیابد هیچ خود را می‌خورد  530
  • Whatsoever he finds he destroys and tears to pieces: when he finds nothing, he devours himself.