زین منی چون نفس زاییدن گرفت ** صد هزاران ژاژ خاییدن گرفت
When his carnal soul began to spawn from this egoism, he began to chew a hundred thousand thistles (cherish absurd fancies).
صد بیابان زان سوی حرص و حسد ** تا بدان‌جا چشم بد هم می‌رسد 4770
Even the evil eye can traverse a hundred deserts to reach the object of its greed and envy:
بحر شه که مرجع هر آب اوست ** چون نداند آنچ اندر سیل و جوست
How, (then), should the sea of the King, to which every water returns, be ignorant of what is (contained) in torrent and river?
شاه را دل درد کرد از فکر او ** ناسپاسی عطای بکر او
The King's heart was pained by his (the prince's) thoughts and the ingratitude (shown) for his virgin (ever new) munificence.
گفت آخر ای خس واهی‌ادب ** این سزای داد من بود ای عجب
He said (to himself), “Prithee, O base ill-mannered fellow, was this what my bounty deserved? Marvellous!
من چه کردم با تو زین گنج نفیس ** تو چه کردی با من از خوی خسیس
(Look) how I have dealt with thee in (lavishing) this precious treasure! (Look) how thou hast dealt with me in thy mean-spiritedness!
من ترا ماهی نهادم در کنار ** که غروبش نیست تا روز شمار 4775
I have put in thy bosom a moon that will never set till the Day of Reckoning,
در جزای آن عطای نور پاک ** تو زدی در دیده‌ی من خار و خاک
And in requital for that gift of pure light thou hast thrown thorns and earth in mine eye.
من ترا بر چرخ گشته نردبان ** تو شده در حرب من تیر و کمان
I have become for thee a ladder to Heaven, and thou hast become a bow and arrow in combat with me.”
درد غیرت آمد اندر شه پدید ** عکس درد شاه اندر وی رسید
Pangs of jealousy arose in (the heart of) the King: the reflexion of the King's pangs entered into him (the prince).
مرغ دولت در عتابش بر طپید ** پرده‌ی آن گوشه گشته بر درید
The bird of his felicity fluttered violently in reproaching him and tore the veil (exposed the disgrace) of him who had sought seclusion (made himself independent of the King).
چون درون خود بدید آن خوش‌پسر ** از سیه‌کاری خود گرد و اثر 4780
When the comely youth felt within himself the dust and (disturbing) effects of his wicked behaviour,
از وظیفه‌ی لطف و نعمت کم شده ** خانه‌ی شادی او پر غم شده
(And saw that) the allowance of favour and bounty had failed and that the house of his joy was filled with sorrow,
با خود آمد او ز مستی عقار ** زان گنه گشته سرش خانه‌ی خمار
He came to himself (recovered) from the intoxication caused by the wine (of egoism); (but) in consequence of that sin his head became the abode of crop-sickness.
خورده گندم حله زو بیرون شده ** خلد بر وی بادیه و هامون شده
He had eaten the wheat (the forbidden fruit), his celestial robe had been stripped off him, and Paradise had become for him a desert and sandy plain.
دید کان شربت ورا بیمار کرد ** زهر آن ما و منیها کار کرد
He perceived that that (intoxicating) draught had made him ill and that the poison of those egoistic pretensions had done its work.
جان چون طاوس در گل‌زار ناز ** هم‌چو چغدی شد به ویرانه‌ی مجاز 4785
His soul that was (formerly) like a peacock in the (eternal) garden of delight (now) became like an owl in the wilderness of unreality.
هم‌چو آدم دور ماند او از بهشت ** در زمین می‌راند گاوی بهر کشت
Like Adam, he was left far away from Paradise, driving an ox on the earth for the purpose of sowing.
اشک می‌راند او کای هندوی زاو ** شیر را کردی اسیر دم گاو
He was shedding tears and crying, “O Hindú mighty (in craft), thou hast made the lion a captive of the cow's tail.
کردی ای نفس بد بارد نفس ** بی‌حفاظی با شه فریادرس
O wicked fleshly soul with thy chill breath, thou hast acted disloyally to the King who answers every call for help.
دام بگزیدی ز حرص گندمی ** بر تو شد هر گندم او کزدمی
In thy greed for a grain of wheat thou hast chosen (to enter) the trap, and every grain of its wheat has become a scorpion to (sting) thee.
در سرت آمد هوای ما و من ** قید بین بر پای خود پنجاه من 4790
The vain fancy of egoism came into thy head: (now) behold a shackle weighing fifty mann on thy foot!”
نوحه می‌کرد این نمط بر جان خویش ** که چرا گشتم ضد سلطان خویش
In this fashion was he mourning for his soul, saying, “Why did I become the antagonist of my sovereign?”
آمد او با خویش و استغفار کرد ** با انابت چیز دیگر یار کرد
(Then) he came to himself and asked pardon of God, and with his repentance he combined something else.
درد کان از وحشت ایمان بود ** رحم کن کان درد بی‌درمان بود
The pain that arises from dread of losing one's faith—take pity (on him who is thus afflicted), for that is the irremediable pain.
مر بشر را خود مبا جامه‌ی درست ** چون رهید از صبر در حین صدر جست
May no human being have a perfect (new and spotless) raiment! As soon as he is delivered from enduring (poverty) he at once seeks the seat of honour.
مر بشر را پنجه و ناخن مباد ** که نه دین اندیشد آنگه نه سداد 4795
May no human being possess a fist and nails! (for) then he never thinks of devotion and righteousness.
آدمی اندر بلا کشته بهست ** نفس کافر نعمتست و گمرهست
’Tis best for a man to be killed (mortified) in tribulation: the carnal soul is an ingrate and one that has gone astray.
خطاب حق تعالی به عزرائیل علیه‌السلام کی ترا رحم بر کی بیشتر آمد ازین خلایق کی جانشان قبض کردی و جواب دادن عزرائیل حضرت را
How God addressed Azrael, saying, “Of all these creatures whose souls thou hast seized, whom didst thou pity most?” and the answer given by Azrael to the Lord.
حق به عزرائیل می‌گفت ای نقیب ** بر کی رحم آمد ترا از هر کیب
God was saying to Azrael, “O marshal, whom of all the miserable ones didst thou pity (most)?”
گفت بر جمله دلم سوزد به درد ** لیک ترسم امر را اهمال کرد
He replied, “My heart burns with grief for them all, but I am afraid to neglect the (Divine) command,
تا بگویم کاشکی یزدان مرا ** در عوض قربان کند بهر فتی
So that I should say, ‘Would that God might sacrifice me in exchange for the (generous) youth!’”
گفت بر کی بیشتر رحم آمدت ** از کی دل پر سوز و بریان‌تر شدت 4800
God asked, “For whom didst thou feel the greatest pity? On account of whom was thy heart most filled with flame and grilled?”
گفت روزی کشتیی بر موج تیز ** من شکستم ز امر تا شد ریز ریز
“One day,” said he, “by (Thy) command I wrecked a ship on the fierce waves, so that it went to pieces.
پس بگفتی قبض کن جان همه ** جز زنی و غیر طفلی زان رمه
Then Thou bad’st me take the souls of them all, except one woman and one child belonging to that company.
هر دو بر یک تخته‌ای در ماندند ** تخته را آن موج‌ها می‌راندند
The twain were left on a plank, and the plank was being driven on by the waves.
باز گفتی جان مادر قبض کن ** طفل را بگذار تنها ز امر کن
Then Thou saidst, ‘Take the mother's soul and leave the child alone in obedience to the command Be!’
چون ز مادر بسکلیدم طفل را ** خود تو می‌دانی چه تلخ آمد مرا 4805
When I parted the child from its mother, Thou thyself knowest how bitter ’twas to me.
بس بدیدم دود ماتم‌های زفت ** تلخی آن طفل از فکرم نرفت
Often have I seen sighs (heaved) in great mournings, (but) the bitter grief of that child has never gone from my recollection.”
گفت حق آن طفل را از فضل خویش ** موج را گفتم فکن در بیشه‌ایش
God said, “Of My grace I bade the waves cast that child into a forest—
بیشه‌ای پر سوسن و ریحان و گل ** پر درخت میوه‌دار خوش‌اکل
A forest abounding in lilies and sweet basils and roses, full of trees laden with fruit good to eat,
چشمه‌های آب شیرین زلال ** پروریدم طفل را با صد دلال
And fountains of sweet limpid water. I fostered the child with a hundred endearments.
صد هزاران مرغ مطرب خوش‌صدا ** اندر آن روضه فکنده صد نوا 4810
Myriads of melodious singing-birds poured forth a hundred songs in that garden.
پسترش کردم ز برگ نسترن ** کرده او را آمن از صدمه‌ی فتن
I made for him a couch of wild-rose leaves; I made him secure from the shock of afflictions.
گفته من خورشید را کو را مگز ** باد را گفته برو آهسته وز
I told the sun not to scorch him; I told the wind to blow on him gently;
ابر را گفته برو باران مریز ** برق را گفته برو مگرای تیز
I told the clouds not to rain upon him; I told the lightning not to dart at him.
زین چمن ای دی مبران اعتدال ** پنجه ای بهمن برین روضه ممال
I said, ‘O December, do not cut off the mild weather from this orchard; O November, do not let thy fist fall on this garden.’”
کرامات شیخ شیبان راعی قدس الله روحه العزیز
The miracles of Shaybán Rá‘í, may God sanctify his venerable spirit!
هم‌چو آن شیبان که از گرگ عنید ** وقت جمعه بر رعا خط می‌کشید 4815
Just as Shaybán Rá‘í (the shepherd), because of the froward wolf, used to draw a line round his flock at the hour of the Friday prayers,
تا برون ناید از آن خط گوسفند ** نه در آید گرگ و دزد با گزند
In order that no sheep should go beyond that line, and that no wolf or mischievous robber should come inside.
بر مثال دایره‌ی تعویذ هود ** که اندر آن صرصر امان آل بود
’Twas on the model of Húd's circle of refuge, in which his followers were safe from the sarsar wind.