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2
1483-1507

  • Since iron became wax in the hand of David, what should wax be in his hand, O man of iniquity?
  • در کف داود کاهن گشت موم ** موم چه بود در کف او ای ظلوم‏

  • Luqmán was a slave in appearance, a master (in reality): servitude was (only) a frontispiece on his outside.
  • بود لقمان بنده شکلی خواجه‏ای ** بندگی بر ظاهرش دیباجه‏ای‏

  • When the master goes to a place where he is not known, he puts (his own) clothes on his slave. 1485
  • چون رود خواجه به جای ناشناس ** در غلام خویش پوشاند لباس‏

  • He (himself) puts on the slave's clothes and makes his slave the leader.
  • او بپوشد جامه‏های آن غلام ** مر غلام خویش را سازد امام‏

  • He goes behind him on the road, as slaves do, lest any one should recognise him (as the master).
  • در پیش چون بندگان در ره شود ** تا نباید زو کسی آگه شود

  • “O slave,” says he, “go you and sit in the place of honour: I will take (your) shoes, like the meanest slave.
  • گوید ای بنده تو رو بر صدر شین ** من بگیرم کفش چون بنده‏ی کهین‏

  • Treat (me) roughly and revile me; do not bestow any respect on me.
  • تو درشتی کن مرا دشنام ده ** مر مرا تو هیچ توقیری منه‏

  • I hold neglect of service to be your (proper) service, since I have sown the seed of contrivance by dwelling in a foreign land.” 1490
  • ترک خدمت خدمت تو داشتم ** تا به غربت تخم حیلت کاشتم‏

  • Masters have performed these slavish offices in order that it might be thought that they were slaves.
  • خواجگان این بندگیها کرده‏اند ** تا گمان آید که ایشان برده‏اند

  • They saw their fill of masterdom and were sated (with it): (hence) they have made ready for (doing) the work (of slaves).
  • چشم پر بودند و سیر از خواجگی ** کارها را کرده‏اند آمادگی‏

  • On the contrary, these slaves of sensuality have represented themselves as masters of intellect and spirit.
  • وین غلامان هوا بر عکس آن ** خویشتن بنموده خواجه‏ی عقل و جان‏

  • From the master (the spiritual man) comes the practice of self-abasement; from the slave (the sensual man) comes naught but slavishness.
  • آید از خواجه ره افکندگی ** ناید از بنده بغیر بندگی‏

  • So topsy-turvy, then, are the arrangements between that world and this world. Know this (for sure). 1495
  • پس از آن عالم بدین عالم چنان ** تعبیت‏ها هست بر عکس این بدان‏

  • Luqmán's master was aware of this hidden state (of Luqmán); he had seen signs (thereof) in him.
  • خواجه‏ی لقمان از این حال نهان ** بود واقف دیده بود از وی نشان‏

  • He knew the secret, (but) quietly drove his ass on that road (pursued his way) for the sake of the good (which he had in view).
  • راز می‏دانست و خوش می‏راند خر ** از برای مصلحت آن راهبر

  • He would have set him free at the first, but he sought to content (comply with the wish of) Luqmán,
  • مر و را آزاد کردی از نخست ** لیک خشنودی لقمان را بجست‏

  • Because it was Luqmán's desire (to remain a slave), in order that none might know the secret of that brave and generous youth.
  • ز انکه لقمان را مراد این بود تا ** کس نداند سر آن شیر و فتی‏

  • What wonder (is it) if you hide your secret from the evil (one)? The wonder is this, that you should hide the secret from yourself. 1500
  • چه عجب گر سر ز بد پنهان کنی ** این عجب که سر ز خود پنهان کنی‏

  • Hide your work from your own eyes, that your work may be safe from the evil eye.
  • کار پنهان کن تو از چشمان خود ** تا بود کارت سلیم از چشم بد

  • Yield yourself up to the snare of the (Divine) reward, and then, (being) beside yourself, steal something from yourself.
  • خویش را تسلیم کن بر دام مزد ** و انگه از خود بی‏ز خود چیزی بدزد

  • They give opium to the wounded man, in order that they may extract the point (of a spear or arrow) from his body.
  • می‏دهند افیون به مرد زخم‏مند ** تا که پیکان از تنش بیرون کنند

  • At the hour of death he is torn with pain; he becomes preoccupied with that, and (meanwhile) his spirit (life) is taken away.
  • وقت مرگ از رنج او را می‏درند ** او بدان مشغول شد جان می‏برند

  • Inasmuch as, to whatsoever thought you give up your mind, something will secretly be taken away from you, 1505
  • چون به هر فکری که دل خواهی سپرد ** از تو چیزی در نهان خواهند برد

  • Whatsoever acquisition you may make, O solicitous one, the thief will enter from the side where you feel safe,
  • هر چه اندیشی و تحصیلی کنی ** می‏درآید دزد از آن سو کایمنی‏

  • Become occupied, therefore, with that which is better, in order that the thief may take away from you something that is less (in worth).
  • پس بدان مشغول شو کان بهتر است ** تا ز تو چیزی برد کان بهتر است‏