English    Türkçe    فارسی   

6
304-353

  • مقنعه و حله‌ی عروسان نکو  ** کنگ امرد را بپوشانید او 
  • (For) he dressed the sturdy youth in the veil and robes of beautiful brides.

  • شمع را هنگام خلوت زود کشت  ** ماند هندو با چنان کنگ درشت  305
  • Quo tempore mos est sponsam cum conjuge in thalamo relinquere, (paterfamilias) candelam statim exstinxit: manebat Indus coram tali adulescente robusto et aspero. [He (the Khwája) immediately extinguished the candle (at) the time of (conjugal) privacy: the Hindu was left (alone) with such a rough and strong-bodied (young) man.]

  • هندوک فریاد می‌کرد و فغان  ** از برون نشنید کس از دف‌زنان 
  • Indulus clamorem et ululatum tollebat, (sed) tympanistarum causa nemo extra (thalamum) audiebat. [The little Hindú was screaming and crying out, (but) no one heard from without (the bedchamber) because of (the noise of) the tambourine-players.]

  • ضرب دف و کف و نعره‌ی مرد و زن  ** کرد پنهان نعره‌ی آن نعره‌زن 
  • Tympana pulsata, manus complosae, virorum et feminarum clamores clamorem illius (pueri) clamitantis celabant. [The pounding of tambourines, (clapping of) hands, and the loud shouts of men and women masked the screams of that screamer.]

  • تا به روز آن هندوک را می‌فشارد  ** چون بود در پیش سگ انبان آرد 
  • (Adulescens) istum Indulum comprimebat usque ad diluculum: coram cane quid fiat sacco farinae?) [He (the youth) squeezed the little Hindú until the (break of) day: how is a bag of flour (to remain untorn) before a (hungry) dog?]

  • زود آوردند طاس و بوغ زفت  ** رسم دامادان فرج حمام رفت 
  • At morning they brought the wash-basin and a big package (of clothes, etc.), and according to the custom of bridegrooms Faraj went to the bath.

  • رفت در حمام او رنجور جان  ** کون دریده هم‌چو دلق تونیان  310
  • He went to the bath, sorely troubled in soul, laceratus culum tanquam panni fornacatorum (bath-stokers). [He went to the bath, sorely troubled in soul, (his) anus torn like the rags of bath-stokers.]

  • آمد از حمام در گردک فسوس  ** پیش او بنشست دختر چون عروس 
  • From the bath he returned to the bridal chamber, a laughing-stock (to all): beside him sat the (Khwája's) daughter (dressed) like a bride.

  • مادرش آنجا نشسته پاسبان  ** که نباید کو کند روز امتحان 
  • Her mother (too) was sitting there to keep watch, lest he should make any attempt in the daytime.

  • ساعتی در وی نظر کرد از عناد  ** آنگهان با هر دو دستش ده بداد 
  • He eyed her sulkily for awhile: then with both hands (spread) he gave her the ten (fingers).

  • گفت کس را خود مبادا اتصال  ** با چو تو ناخوش عروس بدفعال 
  • “May no one,” he exclaimed, “live in wedlock with a nasty evil-doing bride like thee!

  • روز رویت روی خاتونان تر  ** کیر زشتت شب بتر از کیر خر  315
  • By day thy face is the face of fresh young ladies; noctu penis tuus turpis pejor est quam veretrum asini.” [By day thy face is the face of fresh young ladies; by night, your ugly penis (is) worse than the penis of an ass.”]

  • هم‌چنان جمله نعیم این جهان  ** بس خوشست از دور پیش از امتحان 
  • Even so all the pleasures of this world are very delightful (when viewed) from a distance before the (actual) test.

  • می‌نماید در نظر از دور آب  ** چون روی نزدیک باشد آن سراب 
  • Seen from a distance they appear (like refreshing) water, (but) when you approach (them) they are a mirage.

  • گنده پیرست او و از بس چاپلوس  ** خویش را جلوه کند چون نو عروس 
  • She (the World) is a stinking hag, though by reason of her great blandishments she displays herself like a young bride.

  • هین مشو مغرور آن گلگونه‌اش  ** نوش نیش‌آلوده‌ی او را مچش 
  • Hark! Do not be deceived by her rouge, do not taste her sherbet which is mixed with poison!

  • صبر کن کالصبر مفتاح الفرج  ** تا نیفتی چون فرج در صد حرج  320
  • Have patience (self-restraint), for patience is the key to joy, lest like Faraj you fall into a hundred (grievous) straits.

  • آشکارا دانه پنهان دام او  ** خوش نماید ز اولت انعام او 
  • Her (the World's) bait is visible, (but) her trap is hidden: at first (sight) her favours seem sweet to you.

  • در بیان آنک این غرور تنها آن هندو را نبود بلک هر آدمیی به چنین غرور مبتلاست در هر مرحله‌ای الا من عصم الله 
  • Explaining that this self-delusion was not (peculiar) to that Hindú alone; on the contrary, every human being is afflicted with a similar self-delusion at every stage (of the journey), except those whom God has preserved.

  • چون بپیوستی بدان ای زینهار  ** چند نالی در ندامت زار زار 
  • Since you are attached to those (worldly goods), oh, beware! How often (afterwards) will you sob piteously in repentance!

  • نام میری و وزیری و شهی  ** در نهانش مرگ و درد و جان‌دهی 
  • The names “princehood,” “vizierate,” and “kingship” (are enticing, but) hidden beneath them is death and pain and giving up the ghost.

  • بنده باش و بر زمین رو چون سمند  ** چون جنازه نه که بر گردن برند 
  • Be a slave (of God) and walk on the earth like a horse (under the rider), not like a bier which is carried on the necks (of the bearers).

  • جمله را حمال خود خواهد کفور  ** چون سوار مرده آرندش به گور  325
  • The ungrateful (worldly) man wishes all people to carry him: they bring him, like a dead rider, to the grave.

  • بر جنازه هر که را بینی به خواب  ** فارس منصب شود عالی رکاب 
  • If you dream of any one (being carried) on a bier, he will become a high-stirruped rider of (will rise to high eminence in) office.

  • زانک آن تابوت بر خلقست بار  ** بار بر خلقان فکندند این کبار 
  • Inasmuch as the coffin is a burden on the people (who carry it), these grandees have laid the burden (of their rank and riches) on (the necks of) the people (whom they oppress).

  • بار خود بر کس منه بر خویش نه  ** سروری را کم طلب درویش به 
  • Do not lay your burden on any one, lay it on yourself: do not seek eminence, ’tis best to be poor.

  • مرکب اعناق مردم را مپا  ** تا نیاید نقرست اندر دو پا 
  • Do not be perpetually riding on the necks of people, lest gout attack your feet.

  • مرکبی را که آخرش تو ده دهی  ** که به شهری مانی و ویران‌دهی  330
  • The vehicle which you will curse in the end, saying, “Thou resemblest a (flourishing) city, but thou art (really) a ruined village”—

  • ده دهش اکنون که چون شهرت نمود  ** تا نباید رخت در ویران گشود 
  • Curse it now when it (still) appears to you like a city, in order that (ultimately) you may not have to unload in the wilderness.

  • ده دهش اکنون که صد بستانت هست  ** تا نگردی عاجز و ویران‌پرست 
  • Curse it now when you (still) possess a hundred gardens, lest you become unable (to renounce it) and (become) devoted to the wilderness (of worldly fortune).

  • گفت پیغامبر که جنت از اله  ** گر همی‌خواهی ز کس چیزی مخواه 
  • The Prophet said, “If thou desirest Paradise from God, desire nothing from any one (else).

  • چون نخواهی من کفیلم مر ترا  ** جنت الماوی و دیدار خدا 
  • When thou desirest nothing (from any one), I am thy surety for the Garden of resort and the vision of God.”

  • آن صحابی زین کفالت شد عیار  ** تا یکی روزی که گشته بد سوار  335
  • Because of this suretyship that Companion (of the Prophet) became so independent (of others) that one day when he had mounted (his horse),

  • تازیانه از کفش افتاد راست  ** خود فرو آمد ز کس آنرا نخواست 
  • And the whip fell right out of his hand, he himself dismounted and did not ask any one to give it to him.

  • آنک از دادش نیاید هیچ بد  ** داند و بی‌خواهشی خود می‌دهد 
  • He (God), from whose gifts no evil cometh, knows (your want) and Himself will give it without any asking.

  • ور به امر حق بخواهی آن رواست  ** آنچنان خواهش طریق انبیاست 
  • But if you ask by God's command, that is right: such asking is the way followed by the prophets.

  • بد نماند چون اشارت کرد دوست  ** کفر ایمان شد چون کفر از بهر اوست 
  • When the Beloved has signified (that you should do so and so), ’tis evil no more: infidelity (itself) becomes faith when the infidelity is for His sake.

  • هر بدی که امر او پیش آورد  ** آن ز نیکوهای عالم بگذرد  340
  • Any evil deed prompted by His command surpasses (all) the good deeds in the world.

  • زان صدف گر خسته گردد نیز پوست  ** ده مده که صد هزاران در دروست 
  • Even if the skin (exterior) of the oyster-shell be damaged, do not curse it, for within it there are a hundred thousand pearls.

  • این سخن پایان ندارد بازگرد  ** سوی شاه و هم‌مزاج بازگرد 
  • This topic hath no end. Return to the King (God) and become endued with the nature of the falcon.

  • باز رو در کان چو زر ده‌دهی  ** تا رهد دستان تو از ده‌دهی 
  • Like pure gold, return to the mine, in order that your hands may be delivered from (the necessity of) giving the ten (fingers);

  • صورتی را چون بدل ره می‌دهند  ** از ندامت آخرش ده می‌دهند 
  • (For) when they (worldlings) admit a phenomenal form into their hearts, in the end they curse it in contrition.

  • توبه می‌آرند هم پروانه‌وار  ** باز نسیان می‌کشدشان سوی کار  345
  • The repentance they show is like that of the moth: (soon) forgetfulness draws them back again to the (same) work.

  • هم‌چو پروانه ز دور آن نار را  ** نور دید و بست آن سو بار را 
  • Like the moth, he (such a one) deems the fire (seen) from a distance to be light, and packs off (sets out) towards it.

  • چون بیامد سوخت پرش را گریخت  ** باز چون طفلان فتاد و ملح ریخت 
  • As soon as he comes (to the fire), it burns his wings, and he flees; and (then) again he falls, like (greedy) children (in a hurry), and spills the salt.

  • بار دیگر بر گمان طمع سود  ** خویش زد بر آتش آن شمع زود 
  • Once more, thinking and hoping to profit, he quickly dashes himself on the fire of that candle.

  • بار دیگر سوخت هم واپس بجست  ** باز کردش حرص دل ناسی و مست 
  • Once more he is scorched and recoils; (then) again the greed of his heart makes him forgetful and intoxicated.

  • آن زمان کز سوختن وا می‌جهد  ** هم‌چو هندو شمع را ده می‌دهد  350
  • At the moment when he recoils on being scorched, he gives the ten (fingers), like the Hindú (slave), to the candle,

  • که ای رخت تابان چون ماه شب‌فروز  ** وی به صحبت کاذب و مغرورسوز 
  • Saying, “Oh, thy face is splendid as the night-illuming moon, but oh, in (actual) intercourse thou art false and destructive to him that is duped (by thee).”

  • باز از یادش رود توبه و انین  ** کاوهن الرحمن کید الکاذبین 
  • (Then) again his repentance and moaning go out of his memory, for God hath made the stratagems of the liars to be feeble.

  • در عموم تاویل این آیت کی کلما اوقدوا نارا للحرب 
  • Concerning the interpretation, in a general sense, of the Verse: “as often as they kindle a fire for war.”

  • کلما هم اوقدوا نار الوغی  ** اطفاء الله نارهم حتی انطفا 
  • As often as they kindle the fire of (spiritual) warfare, God quenches their fire so that it is put out (entirely).