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6
3470-3519

  • گر تو اول بنگری چون آخرش  ** فارغ آیی از فریب فاترش  3470
  • If you regard its first (state) as being (really) like its last (state), you will be quit of its feeble deception.

  • جوز پوسیده‌ست دنیا ای امین  ** امتحانش کم کن از دورش ببین 
  • This world is a rotten walnut: O man of trust, do not make trial of it, (but) behold it from afar.

  • شاه دید آن اسپ را با چشم حال  ** وآن عمادالملک با چشم مل 
  • The king viewed the horse with regard to the present, while the ‘Imádu ’l- Mulk (viewed it) with regard to the future.

  • چشم شه دو گز همی دید از لغز  ** چشم آن پایان‌نگر پنجاه گز 
  • The king's eye, because of (its) distortion, saw (only) two ells, (but) the eye of him who regarded the end saw fifty ells.

  • آن چه سرمه‌ست آنک یزدان می‌کشد  ** کز پس صد پرده بیند جان رشد 
  • What a (wondrous) collyrium is that which God applies (to the spiritual eye), so that the spirit discerns the truth behind a hundred curtains!

  • چشم مهتر چون به آخر بود جفت  ** پس بدان دیده جهان را جیفه گفت  3475
  • Since the Chief's (the Prophet's) eye was ever fixed on the end, by reason of (seeing with) that eye he called the world a carcase.

  • زین یکی ذمش که بشنود او وحسپ  ** پس فسرد اندر دل شه مهر اسپ 
  • On hearing only this single (word of) blame from him (the ‘Imádu ’l-Mulk), the love (that was) in the king's heart for the horse became chilled.

  • چشم خود بگذاشت و چشم او گزید  ** هوش خود بگذاشت و قول او شنید 
  • He abandoned his own eye and preferred his (the ‘Imádu ’l-Mulk's) eye: he abandoned his own intelligence and hearkened to his (the other's) words.

  • این بهانه بود و آن دیان فرد  ** از نیاز آن در دل شه سرد کرد 
  • This (speech of the ‘Imádu ’l-Mulk) was (only) the pretext, and (in reality) at (his) entreaty the unique Judge caused it (the horse) to be cold (despicable) in the king's heart.

  • در ببست از حسن او پیش بصر  ** آن سخن بد در میان چون بانگ در 
  • He (God) shut the door on its beauty (made its beauty invisible) to the eye (of the king): those words (of the ‘Imádu ’l-Mulk) intervened (between the king's eye and the horse) like the sound of the door.

  • پرده کرد آن نکته را بر چشم شه  ** که از آن پرده نماید مه سیه  3480
  • He (God) made that cryptic saying a veil over the king's eye, a veil through which the moon appears to be black.

  • پاک بنایی که بر سازد حصون  ** در جهان غیب از گفت و فسون 
  • Pure (transcendent) is the Builder who in the unseen world constructs castles of speech and beguiling talk.

  • بانگ در دان گفت را از قصر راز  ** تا که بانگ وا شدست این یا فراز 
  • Know that speech is the sound of the door (coming) from the palace of mystery: consider whether it is the sound of opening or shutting.

  • بانگ در محسوس و در از حس برون  ** تبصرون این بانگ و در لا تبصرون 
  • The sound of the door is perceptible, but the door (itself) is beyond perception: ye see (are aware of) this sound, but the door ye see not.

  • چنگ حکمت چونک خوش‌آواز شد  ** تا چه در از روض جنت باز شد 
  • When the harp of wisdom breaks into melody, (bethink yourself) what door of the Garden of Paradise has been opened.

  • بانگ گفت بد چو دروا می‌شود  ** از سقر تا خود چه در وا می‌شود  3485
  • When the sound of evil speech becomes loud, (bethink yourself) what door of Hell is being opened.

  • بانگ در بشنو چو دوری از درش  ** ای خنک او را که وا شد منظرش 
  • Since you are far from its door, hearken to the sound of the door: oh, blest is he whose eye has been opened (so that he can recognise the wicked).

  • چون تو می‌بینی که نیکی می‌کنی  ** بر حیات و راحتی بر می‌زنی 
  • When you are aware of doing a good action, you obtain a (feeling of spiritual) life and joy;

  • چونک تقصیر و فسادی می‌رود  ** آن حیات و ذوق پنهان می‌شود 
  • And when a fault and evil deed issues (from you), that (feeling of) life and rapture disappears.

  • دید خود مگذار از دید خسان  ** که به مردارت کشند این کرکسان 
  • Do not abandon your own eye (judgement) from regard for the vile, for these vultures will lead you to the carcase.

  • چشم چون نرگس فروبندی که چی  ** هین عصاام کش که کورم ای اچی  3490
  • You close your narcissus-like eye, saying, “What (is it)? Hey, sir, take my stick (and show me the way), for I am blind”;

  • وان عصاکش که گزیدی در سفر  ** خود ببینی باشد از تو کورتر 
  • But if you would only look, (you would see that) the guide whom you have chosen for the journey is (even) blinder than you.

  • دست کورانه به حبل الله زن  ** جز بر امر و نهی یزدانی متن 
  • Grasp in a blind man's fashion the rope of Allah: do not cling to aught but the Divine commandments and prohibitions.

  • چیست حبل‌الله رها کردن هوا  ** کین هوا شد صرصری مر عاد را 
  • What is the rope of Allah? To renounce self-will, for this self-will was a roaring wind (of destruction) to (the people of) ‘Ád.

  • خلق در زندان نشسته از هواست  ** مرغ را پرها ببسته از هواست 
  • ’Tis from self-will that folk are sitting in gaol, ’tis from self-will that the (trapped) bird's wings are tied.

  • ماهی اندر تابه‌ی گرم از هواست  ** رفته از مستوریان شرم از هواست  3495
  • ’Tis from self-will that the fish is (cooked) in a hot pan, ’tis from self-will that shame (bashfulness) is gone from the modest.

  • خشم شحنه شعله‌ی نار از هواست  ** چارمیخ و هیبت دار از هواست 
  • The anger of the police magistrate is a fiery spark from self-will; crucifixion and the awfulness of the gallows are (the consequence) of self-will.

  • شحنه‌ی اجسام دیدی بر زمین  ** شحنه‌ی احکام جان را هم ببین 
  • You have seen the magistrate (who carries out the punishment) of bodies on the earth: (now) see also the magistrate who executes judgements against the soul.

  • روح را در غیب خود اشکنجه‌هاست  ** لیک تا نجهی شکنجه در خفاست 
  • Verily tortures are inflicted on the soul in the world invisible, but until you escape (from self-will) the torture is concealed (from view).

  • چون رهیدی بینی اشکنجه و دمار  ** زانک ضد از ضد گردد آشکار 
  • When you are freed you will behold the torture and perdition (of the soul), because contrary is made manifest by contrary.

  • آنک در چه زاد و در آب سیاه  ** او چه داند لطف دشت و رنج چاه  3500
  • He that was born in the well (of the material world) and the black water, how should he know the pleasantness of the open country and (distinguish it from) the pain of (being in) the well?

  • چون رها کردی هوا از بیم حق  ** در رسد سغراق از تسنیم حق 
  • When, from fear of God, you have relinquished self-will, the goblet (of drink) from God's Tasním will arrive.

  • لا تطرق فی هواک سل سبیل  ** من جناب الله نحو السلسبیل 
  • Do not in your self-will make a way: ask of God's Majesty the way to Salsabíl.

  • لا تکن طوع الهوی مثل الحشیش  ** ان ظل العرش اولی من عریش 
  • Be not submissive to self-will (and yielding) like hay: in sooth the shade of the Divine Throne is better than the summer-house (of the world).

  • گفت سلطان اسپ را وا پس برید  ** زودتر زین مظلمه بازم خرید 
  • The Sultan said, “Take the horse back (to the Amír) and with all speed redeem (deliver) me from (committing) this wrong.”

  • با دل خود شه نفرمود این قدر  ** شیر را مفریب زین راس البقر  3505
  • The King did not say in his heart, “Do not (seek to) deceive the lion so greatly by means of the head of an ox.

  • پای گاو اندر میان آری ز داو  ** رو ندوزد حق بر اسپی شاخ گاو 
  • You (the ‘Imádu ’l-Mulk) drag in the ox in order to cheat (me): begone, God does not stick the horns of an ox upon a horse.”

  • بس مناسب صنعتست این شهره زاو  ** کی نهد بر جسم اسپ او عضو گاو 
  • This renowned Master-builder observes great congruity in His workmanship: how should He attach to a horse's body part of (the body of) an ox?

  • زاو ابدان را مناسب ساخته  ** قصرهای منتقل پرداخته 
  • The Master-builder has made (all) bodies congruously: He has constructed moving palaces,

  • در میان قصرها تخریج‌ها  ** از سوی این سوی آن صهریج‌ها 
  • (With) balconies in them and cisterns (distributing water) from this (part of the palace) to that;

  • وز درونشان عالمی بی‌منتها  ** در میان خرگهی چندین فضا  3510
  • And within them an infinite world: all this (vast) expanse (is contained) in a single tent.

  • گه چو کابوسی نماید ماه را  ** گه نماید روضه قعر چاه را 
  • Now He causes (one beautiful as) the moon to seem like an incubus (nightmare), now He causes the bottom of a well to have the semblance of a garden.

  • قبض و بسط چشم دل از ذوالجلال  ** دم به دم چون می‌کند سحر حلال 
  • Inasmuch as the closing and opening of the eye of the heart by the Almighty is continually working lawful magic,

  • زین سبب درخواست از حق مصطفی  ** زشت را هم زشت و حق را حق‌نما 
  • For this reason Mustafá (Mohammed) entreated God, saying, “Let the false appear as false and the true as true,

  • تا به آخر چون بگردانی ورق  ** از پشیمانی نه افتم در قلق 
  • So that at last, when Thou turnest the leaf, I may not (be stricken) by sorrow (and) fall into agitation.”

  • مکر که کرد آن عماد الملک فرد  ** مالک الملکش بدان ارشاد کرد  3515
  • (’Twas) the Lord of the Kingdom (that) guided the peerless ‘Imádu ’l- Mulk to the deception which he practised.

  • مکر حق سرچشمه‌ی این مکرهاست  ** قلب بین اصبعین کبریاست 
  • God's deception is the fountainhead of (all) these deceptions: the heart is between the two fingers of the (Divine) Majesty.

  • آنک سازد در دلت مکر و قیاس  ** آتشی داند زدن اندر پلاس 
  • He who creates deception and (false) analogy in your heart can (also) set the sackcloth (of deception) on fire.

  • رجوع کردن به قصه‌ی آن پای‌مرد و آن غریب وام‌دار و بازگشتن ایشان از سر گور خواجه و خواب دیدن پای‌مرد خواجه را الی آخره 
  • Return to the Story of the bailiff and the poor debtor: how they turned back from the Khwája's grave, and how the bailiff saw the Khwája in a dream, etc.

  • بی‌نهایت آمد این خوش سرگذشت  ** چون غریب از گور خواجه باز گشت 
  • This goodly episode is endless (too long to relate in full). When the poor stranger turned back from the Khwája's grave,

  • پای مردش سوی خانه‌ی خویش برد  ** مهر صد دینار را فا او سپرد 
  • The bailiff took him to his house and handed over to him the purse of a hundred dinars.