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4
3723-3747

  • The other ant said, “That artist is the finger, and this pen is actually (no more than) the derivative (instrument) and the sign.”
  • گفت آن مور اصبعست آن پیشه‌ور ** وین قلم در فعل فرعست و اثر

  • A third ant said, “It is the work of the arm, by whose strength the slender finger depicted it.”
  • گفت آن مور سوم کز بازوست ** که اصبع لاغر ز زورش نقش بست

  • In this fashion it (the argument) was carried upward till a chief of the ants, (who) was a little bit sagacious, 3725
  • هم‌چنین می‌رفت بالا تا یکی ** مهتر موران فطن بود اندکی

  • Said, “Do not regard this accomplishment as proceeding from the (material) form, which becomes unconscious in sleep and death.
  • گفت کز صورت مبینید این هنر ** که به خواب و مرگ گردد بی‌خبر

  • Form is like a garment or a staff: (bodily) figures do not move except by means of intellect and spirit.”
  • صورت آمد چون لباس و چون عصا ** جز به عقل و جان نجنبد نقشها

  • He (the wise ant) was unaware that without the controlling influence of God that intellect and heart (mind) would be inert.
  • بی‌خبر بود او که آن عقل و فاد ** بی ز تقلیب خدا باشد جماد

  • If He withdraw His favour from it for a single moment, the acute intellect will commit (many) follies.
  • یک زمان از وی عنایت بر کند ** عقل زیرک ابلهیها می‌کند

  • When Dhu ’l-Qarnayn found it (Mount Qáf) speaking, he said, after Mount Qáf had bored the pearls of speech, 3730
  • چونش گویا یافت ذوالقرنین گفت ** چونک کوه قاف در نطق سفت

  • “O eloquent one, who art wise and knowest the mystery, expound to me the Attributes of God.”
  • کای سخن‌گوی خبیر رازدان ** از صفات حق بکن با من بیان

  • It answered, “Go, for those qualities are too terrible for (oral) exposition to put its hand on them,
  • گفت رو کان وصف از آن هایل‌ترست ** که بیان بر وی تواند برد دست

  • Or for the pen to dare inscribe with its point information concerning them on the pages (of books).”
  • یا قلم را زهره باشد که به سر ** بر نویسد بر صحایف زان خبر

  • He said, “Relate a lesser tale concerning the wonders of God, O goodly divine.”
  • گفت کمتر داستانی باز گو ** از عجبهای حق ای حبر نکو

  • It said, “Look, the King (God) hath made a plain full of snow-mountains, for the distance of a three hundred years' journey— 3735
  • گفت اینک دشت سیصدساله راه ** کوههای برف پر کردست شاه

  • Mountain on mountain, beyond count and number: the snow comes continually to replenish them.
  • کوه بر که بی‌شمار و بی‌عدد ** می‌رسد در هر زمان برفش مدد

  • One snow-mountain is being piled on another: the snow brings coldness to the earth.
  • کوه برفی می‌زند بر دیگری ** می‌رساند برف سردی تا ثری

  • At every moment snow-mountain is being piled on snow-mountain from the illimitable and vast storehouse.
  • کوه برفی می‌زند بر کوه برف ** دم به دم ز انبار بی‌حد و شگرف

  • O king, if there were not a valley (of snow) like this, the glowing heat of Hell would annihilate me.”
  • گر نبودی این چنین وادی شها ** تف دوزخ محو کردی مر مرا

  • Know that (in this world) the heedless are (like) snow-mountains, to the end that the veils of the intelligent may not be consumed. 3740
  • غافلان را کوههای برف دان ** تا نسوزد پرده‌های عاقلان

  • Were it not for the reflexion (effect) of snow-weaving (chilling) ignorance, that Mount Qáf would be consumed by the fire of longing.
  • گر نبودی عکس جهل برف‌باف ** سوختی از نار شوق آن کوه قاف

  • The Fire (of Hell) in sooth is (only) an atom of God's wrath; it is (only) a whip to threaten the base.
  • آتش از قهر خدا خود ذره‌ایست ** بهر تهدید لیمان دره‌ایست

  • Notwithstanding such a wrath, which is mighty and surpassing all, observe that the coolness of His clemency is prior to it.
  • با چنین قهری که زفت و فایق است ** برد لطفش بین که بر وی سابق است

  • (’Tis) a spiritual priority, unqualified and unconditioned. Have you seen the prior and the posterior without duality (have you seen them to be one)?
  • سبق بی‌چون و چگونه‌ی معنوی ** سابق و مسبوق دیدی بی‌دوی

  • If you have not seen them (as one), that is because of feeble understanding; for the minds of God's creatures are (but) a single grain of that mine. 3745
  • گر ندیدی آن بود از فهم پست ** که عقول خلق زان کان یک جوست

  • Lay the blame on yourself, not on the evidences of the (true) Religion: how should the bird of clay reach the sky of the (true) Religion?
  • عیب بر خود نه نه بر آیات دین ** کی رسد بر چرخ دین مرغ گلین

  • The bird's lofty soaring-place is (only) the air, since its origin is from lust and sensuality.
  • مرغ را جولانگه عالی هواست ** زانک نشو او ز شهوت وز هواست