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6
3776-3800

  • Thy (real) “thou” is buried in another (unreal “thou”): I am the (devoted) slave of a man who thus (truly) sees himself.
  • توی تو در دیگری آمد دفین  ** من غلام مرد خودبینی چنین 

  • That which the youth sees in the mirror the Elder sees beforehand in the (crude iron) brick.
  • آنچ در آیینه می‌بیند جوان  ** پیر اندر خشت بیند بیش از آن 

  • (The princes said), “We have transgressed the command of our King, we have rebelled against the favours of our father.
  • ز امر شاه خویش بیرون آمدیم  ** با عنایات پدر یاغی شدیم 

  • We have lightly esteemed the King's word and those incomparable favours.
  • سهل دانستیم قول شاه را  ** وان عنایت‌های بی اشباه را 

  • Lo, we all are fallen into the moat, killed and wounded by affliction without combat. 3780
  • نک در افتادیم در خندق همه  ** کشته و خسته‌ی بلا بی ملحمه 

  • We relied on our own intelligence and wisdom, so that this tribulation has come to pass.
  • تکیه بر عقل خود و فرهنگ خویش  ** بودمان تا این بلا آمد به پیش 

  • We regarded ourselves as being without disease and emancipated (from fear of death), just as one suffering from phthisis regards himself.
  • بی‌مرض دیدیم خویش و بی ز رق  ** آنچنان که خویش را بیمار دق 

  • Now, after we have been made prisoners and a prey, the hidden malady has become apparent.”
  • علت پنهان کنون شد آشکار  ** بعد از آنک بند گشتیم و شکار 

  • The shadow (protection) of the (spiritual) Guide is better than praising God (by one's self): a single (feeling of) contentment is better than a hundred viands and trays (of food).
  • سایه‌ی رهبر بهست از ذکر حق  ** یک قناعت به که صد لوت و طبق 

  • A seeing eye is better than three hundred (blind men's) staves: the eye knows (can distinguish) pearls from pebbles. 3785
  • چشم بینا بهتر از سیصد عصا  ** چشم بشناسد گهر را از حصا 

  • (Moved) by sorrows (pains of love) they began to make inquiry, saying, “Who in the world, we wonder, is she of whom this is the portrait?”
  • در تفحص آمدند از اندهان  ** صورت کی بود عجب این در جهان 

  • After much inquiry in (the course of their) travel, a Shaykh endowed with insight disclosed the mystery,
  • بعد بسیاری تفحص در مسیر  ** کشف کرد آن راز را شیخی بصیر 

  • Not (verbally) by way of the ear, but (silently) by inspiration (derived) from Reason: to him (all) mysteries were unveiled.
  • نه از طریق گوش بل از وحی هوش  ** رازها بد پیش او بی روی‌پوش 

  • He said, “This is the portrait of (her who is) an object of envy to the Pleiades: this is the picture of the Princess of China.
  • گفت نقش رشک پروینست این  ** صورت شه‌زاده‌ی چینست این 

  • She is hidden like the spirit and like the embryo: she is (kept) in a secret bower and palace. 3790
  • هم‌چو جان و چون جنین پنهانست او  ** در مکتم پرده و ایوانست او 

  • Neither man nor woman is admitted to her (presence): the King has concealed her on account of her fascinations.
  • سوی او نه مرد ره دارد نه زن  ** شاه پنهان کرد او را از فتن 

  • The King has a (great) jealousy for her (good) name, so that not even a bird flies above her roof.”
  • غیرتی دارد ملک بر نام او  ** که نپرد مرغ هم بر بام او 

  • Alas for the heart that such an insane passion has stricken: may no one feel a passion like this!
  • وای آن دل کش چنین سودا فتاد  ** هیچ کس را این چنین سودا مباد 

  • This is the retribution due to him who sowed the seed of ignorance and held light and cheap that (precious) counsel,
  • این سزای آنک تخم جهل کاشت  ** وآن نصیحت را کساد و سهل داشت 

  • And put a (great) trust in his own management, saying, “By dint of intelligence I will carry my affair to success.” 3795
  • اعتمادی کرد بر تدبیر خویش  ** که برم من کار خود با عقل پیش 

  • Half a mite of the (King's) favour is better than three hundred spells (expedients) devised by the intellect.
  • نیم ذره زان عنایت به بود  ** که ز تدبیر خرد سیصد رصد 

  • Abandon your own cunning, O Amír: draw back your foot before the (Divine) favour and gladly die.
  • ترک مکر خویشتن گیر ای امیر  ** پا بکش پیش عنایت خوش بمیر 

  • This is not (to be gained) by a certain amount of contrivance: nothing avails until you die to (all) these contrivings.
  • این به قدر حیله‌ی معدود نیست  ** زین حیل تا تو نمیری سود نیست 

  • Story of the Sadr-i Jahán of Bukhárá. (It was his custom that) any beggar who begged with his tongue was excluded from his universal and unstinted charity. A certain poor savant, forgetting (this rule) and being excessively eager and in a hurry, begged (alms) with his tongue (while the Sadr was passing) amidst his cavalcade. The Sadr-i Jahán averted his face from him, and (though) he contrived a new trick every day and disguised himself, now as a woman veiled in a chádar and now as a blind man with bandaged eyes and face, he (the Sadr) always had discernment enough to recognize him, etc.
  • حکایت صدر جهان بخارا کی هر سایلی کی به زبان بخواستی از صدقه‌ی عام بی‌دریغ او محروم شدی و آن دانشمند درویش به فراموشی و فرط حرص و تعجیل به زبان بخواست در موکب صدر جهان از وی رو بگردانید و او هر روز حیله‌ی نو ساختی و خود را گاه زن کردی زیر چادر وگاه نابینا کردی و چشم و روی خود بسته به فراستش بشناختی الی آخره 

  • It was the habit of that most noble lord in Bukhárá to deal kindly with beggars.
  • در بخارا خوی آن خواجیم اجل  ** بود با خواهندگان حسن عمل 

  • His great bounty and immeasurable munificence were always scattering gold till nightfall. 3800
  • داد بسیار و عطای بی‌شمار  ** تا به شب بودی ز جودش زر نثار