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6
322-371

  • 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).

  • عزم کرده که دلا آنجا مه‌ایست  ** گشته ناسی زانک اهل عزم نیست 
  • He (such an one) makes a resolution, saying, “O (my) heart, do not stay there!” (but soon) he becomes forgetful, for he is not (really) resolute.

  • چون نبودش تخم صدقی کاشته  ** حق برو نسیان آن بگماشته  355
  • Since there was no seed of sincerity sown by him, God has caused him to forget that (resolution).

  • گرچه بر آتش‌زنه‌ی دل می‌زند  ** آن ستاره‌ش را کف حق می‌کشد 
  • Though he strikes the match of his heart, the Hand of God is always extinguishing the star (spark).

  • قصه‌ای هم در تقریر این 
  • A Story in further exposition of this.

  • شرفه‌ای بشنید در شب معتمد  ** برگرفت آتش‌زنه که آتش زند 
  • A man of trust heard a sound of footsteps (in his house) during the night: he took up the fire-lighter to strike a flame.

  • دزد آمد آن زمان پیشش نشست  ** چون گرفت آن سوخته می‌کرد پست 
  • At that (same) moment the thief came and sat down beside him, and whenever the tinder caught (fire) he put it out,

  • می‌نهاد آنجا سر انگشت را  ** تا شود استاره‌ی آتش فنا 
  • Laying the tip of his finger on the place, in order that the fiery star (spark) might vanish.

  • خواجه می‌پنداشت کز خود می‌مرد  ** این نمی‌دید او که دزدش می‌کشد  360
  • The Khwája thought it was dying of itself: he didn't see that the thief was extinguishing it.

  • خواجه گفت این سوخته نمناک بود  ** می‌مرد استاره از تریش زود 
  • The Khwája said, “This tinder was moist: on account of its wetness the star (spark) is dying at once.”

  • بس که ظلمت بود و تاریکی ز پیش  ** می‌ندید آتش‌کشی را پیش خویش 
  • As there was great mirk and darkness in front (of him), he didn't see a fire-extinguisher beside him.

  • این چنین آتش‌کشی اندر دلش  ** دیده‌ی کافر نبیند از عمش 
  • (So) the infidel's eye, because of (its) dimness, does not see a similar fire-extinguisher in his heart.

  • چون نمی‌داند دل داننده‌ای  ** هست با گردنده گرداننده‌ای 
  • How is the heart of any knowing person ignorant (that) with the moving (object) there is (necessarily) a mover?

  • چون نمی‌گویی که روز و شب به خود  ** بی‌خداوندی کی آید کی رود  365
  • Why don't you say (to yourself), “How should day and night come and go of themselves without a Lord?”

  • گرد معقولات می‌گردی ببین  ** این چنین بی‌عقلی خود ای مهین 
  • You are conversant with intelligibles; (but) see what a lack of intelligence is shown by you (in this matter), O despicable man!

  • خانه با بنا بود معقول‌تر  ** یا که بی‌بنا بگو ای کم‌هنر 
  • Is a house more intelligible with a builder or without a builder? Answer, O man of little knowledge!

  • خط با کاتب بود معقول‌تر  ** یا که بی‌کاتب بیندیش ای پسر 
  • Is writing more intelligible with a writer or without a writer? Think, O son!

  • جیم گوش و عین چشم و میم فم  ** چون بود بی‌کاتبی ای متهم 
  • How should the jím of the ear and the ‘ayn of the eye and the mím of the mouth be (formed) without a Writer, O suspect?

  • شمع روشن بی‌ز گیراننده‌ای  ** یا بگیراننده‌ی داننده‌ای  370
  • Is the bright (lighted) candle without one who lights it or with a skilful lighter?

  • صنعت خوب از کف شل ضریر  ** باشد اولی یا بگیرایی بصیر 
  • Is it more reasonable to expect good craftsmanship from the hand of one who is palsied and blind or from one who has control (of his hands) and can see?