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1
2972-3021

  • God has declared that his (the Pír's) hand is as His own, since He gave out (the words) the Hand of God is above their hands.
  • دست او را حق چو دست خویش خواند ** تا يد الله فوق أيدیهم براند

  • The Hand of God causes him (the child) to die and (then) brings him to life. What of life? He makes him a spirit everlasting.
  • دست حق میراندش زنده‌‌ش کند ** زنده چه بود جان پاینده‌‌ش کند

  • If any one, by rare exception, traversed this Way alone (without a Pír), he arrived (at his goal) through the help of the spiritual influence of the Pírs.
  • هر که تنها نادرا این ره برید ** هم به عون همت پیران رسید

  • The hand of the Pír is not withdrawn from the absent (those who are not under his authority): his hand is naught but the grasp of God. 2975
  • دست پیر از غایبان کوتاه نیست ** دست او جز قبضه‌‌ی الله نیست‌‌

  • Inasmuch as they give such a robe of honour to the absent, (what must they give their disciples?): undoubtedly the present are better than the absent.
  • غایبان را چون چنین خلعت دهند ** حاضران از غایبان لا شک بهند

  • Since they are bestowing (spiritual) food on the absent, see what bounties they must lay before the guest.
  • غایبان را چون نواله می‌‌دهند ** پیش مهمان تا چه نعمتها نهند

  • Where is one that girds himself (for service) before the king to (i.e. how far superior is he to) one that is outside the door?
  • کو کسی که پیش شه بندد کمر ** تا کسی که هست بیرون سوی در

  • When thou hast chosen thy Pír, be not faint-hearted, be not weak as water and crumbly as earth.
  • چون گزیدی پیر نازک دل مباش ** سست و ریزیده چو آب و گل مباش‌‌

  • If thou art enraged by every blow, then how wilt thou become a (clear) mirror without being polished? 2980
  • گر بهر زخمی تو پر کینه شوی ** پس کجا بی‌‌صیقل آیینه شوی‌‌

  • How the man of Qazwín was tattooing the figure of a lion in blue on his shoulders, and (then) repenting because of the (pain of the) needle-pricks.
  • کبودی زدن قزوینی بر شانگاه صورت شیر و پشیمان شدن او به سبب زخم سوزن‌‌

  • Hear from the narrator this story about the way and custom of the people of Qazwín.
  • این حکایت بشنو از صاحب بیان ** در طریق و عادت قزوینیان‌‌

  • They tattoo themselves in blue with the point of a needle on body and hand and shoulders, so as to suffer no injury.
  • بر تن و دست و کتفها بی‌‌گزند ** از سر سوزن کبودیها زنند

  • A certain man of Qazwín went to a barber and said, “Tattoo me (and) do it charmingly (artistically).”
  • سوی دلاکی بشد قزوینیی ** که کبودم زن بکن شیرینیی‌‌

  • “O valiant sir,” said he, “what figure shall I tattoo?” He answered, “Prick in the figure of a furious lion.
  • گفت چه صورت زنم ای پهلوان ** گفت بر زن صورت شیر ژیان‌‌

  • Leo is my ascendant: tattoo the form of a lion. Exert yourself, prick in plenty of the blue dye.” 2985
  • طالعم شیر است نقش شیر زن ** جهد کن رنگ کبودی سیر زن‌‌

  • “On what place,” he asked, “shall I tattoo you?” Said he, “Prick the design on my shoulder-blade.”
  • گفت بر چه موضعت صورت زنم ** گفت بر شانه‌‌گهم زن آن رقم‌‌

  • As soon as he began to stick in the needle, the pain of it settled in the shoulder,
  • چون که او سوزن فرو بردن گرفت ** درد آن در شانگه مسکن گرفت‌‌

  • And the hero fell a-moaning—“O illustrious one, you have killed me: what figure are you tattooing?”
  • پهلوان در ناله آمد کای سنی ** مر مرا کشتی چه صورت می‌‌زنی‌‌

  • “Why,” said he, “you bade me do a lion.” “What limb (of the lion),” asked the other, “did you begin with?”
  • گفت آخر شیر فرمودی مرا ** گفت از چه عضو کردی ابتدا

  • “I have begun at the tail,” said he. “O my dear friend,” he cried, “leave out the tail! 2990
  • گفت از دمگاه آغازیده‌‌ام ** گفت دم بگذار ای دو دیده‌‌ام‌‌

  • My breath is stopped by the lion's tail and rump: his rump has tightly closed (choked) my windpipe.
  • از دم و دمگاه شیرم دم گرفت ** دمگه او دمگهم محکم گرفت‌‌

  • Let the lion be without a tail, O lion-maker, for my heart is faint from the blows of the prong (the tattooer's needle).”
  • شیر بی‌‌دم باش گو ای شیر ساز ** که دلم سستی گرفت از زخم گاز

  • That person commenced to prick in (the blue) on another part (of the man's shoulder) without fear, without favour, without mercy.
  • جانب دیگر گرفت آن شخص زخم ** بی‌‌محابا بی‌‌مواسا بی‌‌ز رحم‌‌

  • He yelled—“Which of his members is this?” “This is his ear, my good man,” the barber replied.
  • بانگ کرد او کاین چه اندام است از او ** گفت این گوش است ای مرد نکو

  • “O Doctor,” said he, “let him have no ears: omit the ears and cut the frock short.” 2995
  • گفت تا گوشش نباشد ای حکیم ** گوش را بگذار و کوته کن گلیم‌‌

  • The barber began to insert (his needle) in another part: once more the man of Qazwín set out to wail,
  • جانب دیگر خلش آغاز کرد ** باز قزوینی فغان را ساز کرد

  • Saying, “What is the member (you are pricking in) now on this third spot?” He replied, “This is the lion's belly, my dear sir.”
  • کاین سوم جانب چه اندام است نیز ** گفت این است اشکم شیر ای عزیز

  • “Let the lion have no belly,” said he: “the pain has become too great: do not strike (further) blows.”
  • گفت تا اشکم نباشد شیر را ** چه شکم باید نگار سیر را

  • The barber became distraught and then remained in bewilderment: he stood for a long time with his fingers in his teeth;
  • خیره شد دلاک و بس حیران بماند ** تا به دیر انگشت در دندان بماند

  • The master angrily flung the needle to the ground and said, “Has this happened to any one in the world? 3000
  • بر زمین زد سوزن از خشم اوستاد ** گفت در عالم کسی را این فتاد

  • Who (ever) saw a lion without tail and head and belly? God himself did not create a lion like this.”
  • شیر بی‌‌دم و سر و اشکم که دید ** این چنین شیری خدا خود نافرید

  • O brother, endure the pain of the lancet, that you may escape from the poison of your miscreant self (nafs),
  • ای برادر صبر کن بر درد نیش ** تا رهی از نیش نفس گبر خویش‌‌

  • For sky and sun and moon bow in worship to the people who have escaped from self existence.
  • کان گروهی که رهیدند از وجود ** چرخ و مهر و ماهشان آرد سجود

  • Any one in whose body the miscreant self has died, sun and cloud obey his command.
  • هر که مرد اندر تن او نفس گبر ** مر و را فرمان برد خورشید و ابر

  • Since his heart has learned to light the candle (of spiritual knowledge and love), the sun cannot burn him. 3005
  • چون دلش آموخت شمع افروختن ** آفتاب او را نیارد سوختن‌‌

  • God hath made mention of the rising sun as turning aside— like that—from their cave.
  • گفت حق در آفتاب منتجم ** ذکر تزاور کذا عن کهفهم‌‌

  • The thorn becomes entirely beautiful, like the rose, in the sight of the particular that is going towards the Universal.
  • خار جمله لطف چون گل می‌‌شود ** پیش جزوی کاو سوی کل می‌‌رود

  • What is (the meaning of) to exalt and glorify God? To deem yourself despicable and (worthless) as dust.
  • چیست تعظیم خدا افراشتن ** خویشتن را خوار و خاکی داشتن‌‌

  • What is (the meaning of) to learn the knowledge of God's unity? To consume yourself in the presence of the One.
  • چیست توحید خدا آموختن ** خویشتن را پیش واحد سوختن‌‌

  • If you wish to shine like day, burn up your night-like self-existence. 3010
  • گر همی‌‌خواهی که بفروزی چو روز ** هستی همچون شب خود را بسوز

  • Melt away your existence, as copper (melts away) in the elixir, in the being of Him who fosters (and sustains) existence.
  • هستی‌‌ات در هست آن هستی نواز ** همچو مس در کیمیا اندر گداز

  • You have fastened both your hands tight on (are determined not to give up) “I” and “we”: all this (spiritual) ruin is caused by dualism.
  • در من و ما سخت کرده ستی دو دست ** هست این جمله‌‌ی خرابی از دو هست‌‌

  • How the wolf and fox went to hunt in attendance on the lion.
  • رفتن گرگ و روباه در خدمت شیر به شکار

  • A lion, wolf, and fox had gone to hunt in the mountains in quest (of food),
  • شیر و گرگ و روبهی بهر شکار ** رفته بودند از طلب در کوهسار

  • That by supporting each other they might tie fast the burden of the fetters (of captivity) on the hunted animals,
  • تا به پشت همدگر بر صیدها ** سخت بر بندند بار قیدها

  • And all three together might seize much and great quarry in that deep wilderness. 3015
  • هر سه با هم اندر آن صحرای ژرف ** صیدها گیرند بسیار و شگرف‌‌

  • Although the fierce lion was ashamed of them (the wolf and fox), yet he did them honour and gave them his company on the way.
  • گر چه ز یشان شیر نر را ننگ بود ** لیک کرد اکرام و همراهی نمود

  • To a king like this the (escort of) soldiers are an annoyance, but he accompanied them: a united party is a mercy (from God).
  • این چنین شه را ز لشکر زحمت است ** لیک همره شد جماعت رحمت است‌‌

  • A moon like this is disgraced by the stars: it is amongst the stars for generosity's sake.
  • این چنین مه را ز اختر ننگهاست ** او میان اختران بهر سخاست‌‌

  • The (Divine) command, Consult them, came to the Prophet, though no counsel is to be compared with his own.
  • امر شاورهم پیمبر را رسید ** گر چه رایی نیست رایش را ندید

  • In the scales barley has become the companion of gold, (but that is) not because barley has become a substance like gold. 3020
  • در ترازو جو رفیق زر شده ست ** نی از آن که جو چو زر گوهر شده ست‌‌

  • The spirit has now become the body's fellow-traveller: the dog has become for a time the guardian of the palace-gate.
  • روح قالب را کنون همره شده ست ** مدتی سگ حارس درگه شده ست‌‌