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6
3566-3590

  • He fell (and lay) at full length in the middle of the room: a crowd of people gathered round him.
  • در میان خانه افتاد او دراز  ** خلق انبه گرد او آمد فراز 

  • (When) he came to himself, he said, “O Sea of bliss, O Thou who hast stored (transcendental) forms of consciousness in unconsciousness,
  • با خود آمد گفت ای بحر خوشی  ** ای نهاده هوش‌ها در بیهشی 

  • Thou hast stored a wakefulness in sleep, Thou hast fastened (attached) a dominion over the heart to the state of one who has lost his heart.
  • خواب در بنهاده‌ای بیداریی  ** بسته‌ای در بی‌دلی دلداریی 

  • Thou dost conceal riches in the lowliness of poverty, Thou dost fasten the necklace of wealth to the iron collar of poverty.”
  • توانگری پنهان کنی در ذل فقر  ** طوق دولت بسته اندر غل فقر 

  • Contrary is secretly enclosed in contrary: fire is enclosed in boiling water. 3570
  • ضد اندر ضد پنهان مندرج  ** آتش اندر آب سوزان مندرج 

  • A (delightful) garden is enclosed in Nimrod's fire: revenues grow from giving and spending;
  • روضه اندر آتش نمرود درج  ** دخل‌ها رویان شده از بذل و خرج 

  • So that Mustafá (Mohammed), the King of prosperity, has said, “O possessors of wealth, munificence is a gainful trade.”
  • تا بگفته مصطفی شاه نجاح  ** السماح یا اولی النعمی رباح 

  • Riches were never diminished by alms-giving: in sooth, acts of charity are an excellent means of attaching (wealth) to one's self.
  • ما نقص مال من الصدقات قط  ** انما الخیرات نعم المرتبط 

  • In the poor-tax is (involved) the overflow and increase of (one's) gold: in the ritual prayer is (involved) preservation from lewdness and iniquity.
  • جوشش و افزونی زر در زکات  ** عصمت از فحشا و منکر در صلات 

  • The poor-tax is the keeper of your purse, the ritual prayer is the shepherd who saves you from the wolves. 3575
  • آن زکاتت کیسه‌ات را پاسبان  ** وآن صلاتت هم ز گرگانت شبان 

  • The sweet fruit is hidden in boughs and leaves: the everlasting life is (hidden) under death.
  • میوه‌ی شیرین نهان در شاخ و برگ  ** زندگی جاودان در زیر مرگ 

  • Dung, by a certain manner (of assimilation), becomes nutriment for the earth, and by means of that food a fruit is born to the earth.
  • زبل گشته قوت خاک از شیوه‌ای  ** زان غذا زاده زمین را میوه‌ای 

  • An existence is concealed in non-existence, an adorability in the nature of adoration.
  • درعدم پنهان شده موجودیی  ** در سرشت ساجدی مسجودیی 

  • The steel and flint are dark externally, (but) inwardly a (resplendent) light and a world-illuminating candle.
  • آهن و سنگ از برونش مظلمی  ** اندرون نوری و شمع عالمی 

  • In a single fear (danger) are enclosed a thousand securities; in the black (pupil) of the eye ever so many brilliancies. 3580
  • درج در خوفی هزاران آمنی  ** در سواد چشم چندان روشنی 

  • Within the cow-like body there is a prince, a treasure deposited in a ruin,
  • اندرون گاو تن شه‌زاده‌ای  ** گنج در ویرانه‌ای بنهاده‌ای 

  • To the end that an old ass, Iblís to wit, may flee from that precious (treasure) and may see (only) the cow and not (see) the king.
  • تا خری پیری گریزد زان نفیس  ** گاو بیند شاه نی یعنی بلیس 

  • Story of the King who enjoined his three sons, saying, “In this journey through my empire establish certain arrangements in such-and-such a place and appoint certain viceroys in such-and-such a place, but for God's sake, for God's sake, do not go to such-and-such a fortress and do not roam around it.”
  • حکایت آن پادشاه و وصیت کردن او سه پسر خویش را کی درین سفر در ممالک من فلان جا چنین ترتیب نهید و فلان جا چنین نواب نصب کنید اما الله الله به فلان قلعه مروید و گرد آن مگردید 

  • There was a King, and the King had three sons: all three (were) endowed with sagacity and discernment.
  • بود شاهی شاه را بد سه پسر  ** هر سه صاحب‌فطنت و صاحب‌نظر 

  • Each one (was) more praiseworthy than another in generosity and in battle and in exercising royal sway.
  • هر یکی از دیگری استوده‌تر  ** در سخا و در وغا و کر و فر 

  • The princes, (who were) the delight of the King's eye, stood together, like three candles, before the King, 3585
  • پیش شه شه‌زادگان استاده جمع  ** قرة العینان شه هم‌چون سه شمع 

  • And the father's palm-tree was drawing water by a hidden channel from the two fountains (eyes) of the son.
  • از ره پنهان ز عینین پسر  ** می‌کشید آبی نخیل آن پدر 

  • So long as the water of this fountain is running swiftly from the son towards the gardens of his mother and father,
  • تا ز فرزند آب این چشمه شتاب  ** می‌رود سوی ریاض مام و باب 

  • His parents' gardens will always be fresh: their fountain is made to flow by (the water from) both these fountains.
  • تازه می‌باشد ریاض والدین  ** گشته جاری عینشان زین هر دو عین 

  • (But) when from sickness the (son's) fountain fails, the leaves and boughs of the (father's) palm-tree become withered.
  • چون شود چشمه ز بیماری علیل  ** خشک گردد برگ و شاخ آن نخیل 

  • The withering of his palm-tree tells plainly that the tree was drawing moisture from the son. 3590
  • خشکی نخلش همی‌گوید پدید  ** که ز فرزندان شجر نم می‌کشید