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5
458-482

  • While (in the case of) the fine mirror, which is (like) a goodly planting-ground, a little polishing is enough for it.
  • وان گزین آیینه که خوش مغرس است  ** اندکی صیقل گری آن را بس است 

  • The diversity of intelligences in their nature as originally created; (a doctrine) opposed to (that of) the Mu‘tazilites, who assert that particular (individual) intelligences are originally equal, and that this superiority and diversity is the result of learning and training and experience.
  • تفاوت عقول در اصل فطرت خلاف معتزله کی ایشان گویند در اصل عقول جز وی برابرند این افزونی و تفاوت از تعلم است و ریاضت و تجربه 

  • Know well that intelligences differ thus in degree from the earth to the sky.
  • این تفاوت عقلها را نیک دان  ** در مراتب از زمین تا آسمان 

  • There is an intelligence like the orb of the sun; there is an intelligence inferior to (the planet) Venus and the meteor. 460
  • هست عقلی هم‌چو قرص آفتاب  ** هست عقلی کمتر از زهره و شهاب 

  • There is an intelligence like a tipsy (flickering) lamp; there is an intelligence like a star of fire,
  • هست عقلی چون چراغی سرخوشی  ** هست عقلی چون ستاره‌ی آتشی 

  • Because, when the cloud is removed from it, it produces intellects that behold the Light of God.
  • زانک ابر از پیش آن چون وا جهد  ** نور یزدان‌بین خردها بر دهد 

  • The particular intelligence has given the (universal) intelligence a bad name: worldly desire has deprived the (worldly) man of his desire (in the world hereafter).
  • عقل جزوی عقل را بدنام کرد  ** کام دنیا مرد را بی‌کام کرد 

  • That (universal intelligence), through being a prey (to God), beheld the beauty of the (Divine) Hunting, while this (particular intelligence), through being a hunter (of worldly goods), suffered the pain of being a prey (to perdition).
  • آن ز صیدی حسن صیادی بدید  ** وین ز صیادی غم صیدی کشید 

  • The former, through service, gained the pride of lordship, while the latter, through lordship, turned from the path of glory. 465
  • آن ز خدمت ناز مخدومی بیافت  ** وآن ز مخدومی ز راه عز بتافت 

  • The latter, through being a Pharaoh, was taken captive by the water (of perdition), while the Israelites, through captivity, became (mighty as) a hundred Suhrábs.
  • آن ز فرعونی اسیر آب شد  ** وز اسیری سبط صد سهراب شد 

  • ’Tis a topsy-turvy game and a terrible quandary; do not try (to escape by) cunning: ’tis (all) a matter of (Divine) favour and fortune.
  • لعب معکوسست و فرزین‌بند سخت  ** حیله کم کن کار اقبالست و بخت 

  • Do not weave plots in vain imagination and cunning; for the Self-sufficient One does not give way to the contriver.
  • بر حیال و حیله کم تن تار را  ** که غنی ره کم دهد مکار را 

  • Contrive, in the way of (by following the guidance of) one who serves (God) well, that you may gain the position of a prophet in a religious community.
  • مکر کن در راه نیکو خدمتی  ** تا نبوت یابی اندر امتی 

  • Contrive that you may be delivered from your own contrivance; contrive that you may become detached from the body. 470
  • مکر کن تا وا رهی از مکر خود  ** مکر کن تا فرد گردی از جسد 

  • Contrive that you may become the meanest slave (of God): if you enter into (the state of) meanness (self-abasement), you will become lordly.
  • مکر کن تا کمترین بنده شوی  ** در کمی رفتی خداونده شوی 

  • Never, O old wolf, practise foxiness and perform service with the purpose of (gaining) lordship;
  • روبهی و خدمت ای گرگ کهن  ** هیچ بر قصد خداوندی مکن 

  • But rush into the fire like a moth: do not hoard up that (service), play for love!
  • لیک چون پروانه در آتش بتاز  ** کیسه‌ای زان بر مدوز و پاک باز 

  • Renounce power and adopt piteous supplication: (the Divine) mercy comes towards piteous supplication, O dervish.
  • زور را بگذار و زاری را بگیر  ** رحم سوی زاری آید ای فقیر 

  • The piteous supplication of one sorely distressed and athirst is real; the piteous (but) cold supplication of falsehood is proper to the miscreant. 475
  • زاری مضطر تشنه معنویست  ** زاری سرد دروغ آن غویست 

  • The weeping of Joseph's brethren is a trick, for their hearts are full of envy and infirmity.
  • گریه‌ی اخوان یوسف حیلتست  ** که درونشان پر ز رشک و علتست 

  • Story of the Arab of the desert whose dog was dying of hunger, while his wallet was full of bread; he was lamenting over the dog and reciting poetry and sobbing and beating his head and face; and yet he grudged the dog a morsel from his wallet.
  • حکایت آن اعرابی کی سگ او از گرسنگی می‌مرد و انبان او پر نان و بر سگ نوحه می‌کرد و شعر می‌گفت و می‌گریست و سر و رو می‌زد و دریغش می‌آمد لقمه‌ای از انبان به سگ دادن 

  • The dog was dying, and the Arab sobbing, shedding tears, and crying, “Oh, sorrow!”
  • آن سگی می‌مرد و گریان آن عرب  ** اشک می‌بارید و می‌گفت ای کرب 

  • A beggar passed by and asked, “What is this sobbing? For whom is thy mourning and lamentation?”
  • سایلی بگذشت و گفت این گریه چیست  ** نوحه و زاری تو از بهر کیست 

  • He replied, “There was in my possession a dog of excellent disposition. Look, he is dying on the road.
  • گفت در ملکم سگی بد نیک‌خو  ** نک همی‌میرد میان راه او 

  • He hunted for me by day and kept watch by night; (he was) keen-eyed and (good at) catching the prey and driving off thieves.” 480
  • روز صیادم بد و شب پاسبان  ** تیزچشم و صیدگیر و دزدران 

  • He (the beggar) asked, “What ails him? Has he been wounded?” The Arab replied, “Ravenous hunger has made him (so) lamentable.”
  • گفت رنجش چیست زخمی خورده است  ** گفت جوع الکلب زارش کرده است 

  • “Show some patience,” said he, “in (bearing) this pain and anguish: the grace of God bestows a recompense on those who are patient.”
  • گفت صبری کن برین رنج و حرض  ** صابران را فضل حق بخشد عوض