He began (to use) foul words and bad names recklessly: he spoke gibberish like madmen.1455
فحش آغازید و دشنام از گزاف ** گفت او دیوانگانه زی و قاف
He jumped up and let fly stones and sticks; the whole party fled for fear of blows.
بر جهید و سنگ پران کرد و چوب ** جملگی بگریختند از بیم کوب
He laughed loudly and tossed his head (in scorn). “Look,” said he, “at the vain bluster of these friends!
قهقهه خندید و جنبانید سر ** گفت باد ریش این یاران نگر
See the friends! Where is the sign of (true) friends? To (true) friends pain is as (dear as) life.”
دوستان بین، کو نشان دوستان ** دوستان را رنج باشد همچو جان
How should a friend turn aside from the pain inflicted by his friend? Pain is the kernel, and friendship is (only) as the husk to it.
کی کران گیرد ز رنج دوست دوست ** رنج مغز و دوستی آن را چو پوست
Has not joy in tribulation and calamity and suffering become the sign of (true) friendship?1460
نه نشان دوستی شد سر خوشی ** در بلا و آفت و محنت کشی
A friend is like gold, tribulation is like the fire: the pure gold is glad in the heart of the fire.
دوست همچون زر بلا چون آتش است ** زر خالص در دل آتش خوش است
How Luqmán's master tested his sagacity.
امتحان کردن خواجهی لقمان زیرکی لقمان را
(Was it) not (the case) that (this happened) to Luqmán, who was a pure (unselfish) slave, and day and night was brisk in service?
نه که لقمان را که بندهی پاک بود ** روز و شب در بندگی چالاک بود
His master used to prefer him (to all others) in the work (of service) and deem him better than his own sons,
خواجهاش میداشتی در کار پیش ** بهترش دیدی ز فرزندان خویش
Because Luqmán, though he was slave-born, was the master (of himself) and was free from sensual desire.
ز انکه لقمان گر چه بنده زاد بود ** خواجه بود و از هوا آزاد بود
A certain king said to the Shaykh (spiritual Director) in conversation, “Ask me to bestow some bounty upon thee.”1465
گفت شاهی شیخ را اندر سخن ** چیزی از بخشش ز من درخواست کن
He answered, “O King, are not you ashamed to say such a thing to me? Come higher!
گفت ای شه شرم ناید مر ترا ** که چنین گویی مرا زین برتر آ
I have two slaves, and they are vile, and those two are rulers and lords over you.”
من دو بنده دارم و ایشان حقیر ** و آن دو بر تو حاکمانند و امیر
Said the King, “What are those two? This is a mistake.” He replied, “The one is anger and the other is lust.”
گفت شه آن دو چهاند این زلت است ** گفت آن یک خشم و دیگر شهوت است
Regard as a king him that is unconcerned with kingship, him whose light shines forth without moon or sun.
شاه آن دان کاو ز شاهی فارغ است ** بیمه و خورشید نورش بازغ است
(Only) that one whose essence is the treasury (of spiritual truths) possesses the treasury: (only) he that is an enemy to (his own) existence possesses (real) existence.1470
مخزن آن دارد که مخزن ذات اوست ** هستی او دارد که با هستی عدوست
Luqmán's master (was) like a master outwardly; in reality he was a slave, and Luqmán was his master.
خواجهی لقمان به ظاهر خواجهوش ** در حقیقت بنده، لقمان خواجهاش
In the topsy-turvy world there is many a one of this (kind): a pearl is less than a straw in their sight.
در جهان باژگونه زین بسی است ** در نظرشان گوهری کم از خسی است
Every desert has been named mafáza (place of safety): a name and specious form has ensnared their understanding.
مر بیابان را مفازه نام شد ** نام و رنگی عقلشان را دام شد
In the case of one class of people, the dress makes (a man) known: (if he is dressed) in a qabá, they say that he belongs to the vulgar.
یک گره را خود معرف جامه است ** در قبا گویند کاو از عامه است
In the case of one class of people (the distinguishing mark is) the hypocritical appearance of asceticism; (but) light is needed, that (any one) may be a spy on asceticism (and detect its true character).1475
یک گره را ظاهر سالوس زهد ** نور باید تا بود جاسوس زهد
Light is needed, (a light) purged of cant and noxiousness, that he may know a man without (the evidence of) deed or word,
نور باید پاک از تقلید و غول ** تا شناسد مرد را بیفعل و قول
And enter into his heart by way of the intellect, and behold his real state and not be confined to tradition.
در رود در قلب او از راه عقل ** نقد او بیند نباشد بند نقل
The chosen servants of (God) the Knower of things unseen are, in the spiritual world, the spies on hearts.
بندگان خاص علام الغیوب ** در جهان جان جواسیس القلوب
He (such a one) enters within the heart like a fancy: the mystery of the (real) state is unveiled to him.
در درون دل در آید چون خیال ** پیش او مکشوف باشد سر حال
In the body of the sparrow what power and faculty is there that is hidden from the intellect of the falcon?1480
در تن گنجشک چه بود برگ و ساز ** که شود پوشیده آن بر عقل باز
He who has become acquainted with the secrets of Hú (God), what to him is the secret (inmost consciousness) of created beings?
آن که واقف گشت بر اسرار هو ** سر مخلوقات چه بود پیش او
He whose walk is on the spheres, how should it be hard for him to walk on the earth?
آن که بر افلاک رفتارش بود ** بر زمین رفتن چه دشوارش بود
Since iron became wax in the hand of David, what should wax be in his hand, O man of iniquity?
در کف داود کاهن گشت موم ** موم چه بود در کف او ای ظلوم
Luqmán was a slave in appearance, a master (in reality): servitude was (only) a frontispiece on his outside.
بود لقمان بنده شکلی خواجهای ** بندگی بر ظاهرش دیباجهای
When the master goes to a place where he is not known, he puts (his own) clothes on his slave.1485
چون رود خواجه به جای ناشناس ** در غلام خویش پوشاند لباس
He (himself) puts on the slave's clothes and makes his slave the leader.
او بپوشد جامههای آن غلام ** مر غلام خویش را سازد امام
He goes behind him on the road, as slaves do, lest any one should recognise him (as the master).
در پیش چون بندگان در ره شود ** تا نباید زو کسی آگه شود
“O slave,” says he, “go you and sit in the place of honour: I will take (your) shoes, like the meanest slave.
گوید ای بنده تو رو بر صدر شین ** من بگیرم کفش چون بندهی کهین
Treat (me) roughly and revile me; do not bestow any respect on me.
تو درشتی کن مرا دشنام ده ** مر مرا تو هیچ توقیری منه
I hold neglect of service to be your (proper) service, since I have sown the seed of contrivance by dwelling in a foreign land.”1490
ترک خدمت خدمت تو داشتم ** تا به غربت تخم حیلت کاشتم
Masters have performed these slavish offices in order that it might be thought that they were slaves.
خواجگان این بندگیها کردهاند ** تا گمان آید که ایشان بردهاند
They saw their fill of masterdom and were sated (with it): (hence) they have made ready for (doing) the work (of slaves).
چشم پر بودند و سیر از خواجگی ** کارها را کردهاند آمادگی
On the contrary, these slaves of sensuality have represented themselves as masters of intellect and spirit.
وین غلامان هوا بر عکس آن ** خویشتن بنموده خواجهی عقل و جان
From the master (the spiritual man) comes the practice of self-abasement; from the slave (the sensual man) comes naught but slavishness.
آید از خواجه ره افکندگی ** ناید از بنده بغیر بندگی
So topsy-turvy, then, are the arrangements between that world and this world. Know this (for sure).1495
پس از آن عالم بدین عالم چنان ** تعبیتها هست بر عکس این بدان
Luqmán's master was aware of this hidden state (of Luqmán); he had seen signs (thereof) in him.
خواجهی لقمان از این حال نهان ** بود واقف دیده بود از وی نشان
He knew the secret, (but) quietly drove his ass on that road (pursued his way) for the sake of the good (which he had in view).
راز میدانست و خوش میراند خر ** از برای مصلحت آن راهبر
He would have set him free at the first, but he sought to content (comply with the wish of) Luqmán,
مر و را آزاد کردی از نخست ** لیک خشنودی لقمان را بجست
Because it was Luqmán's desire (to remain a slave), in order that none might know the secret of that brave and generous youth.
ز انکه لقمان را مراد این بود تا ** کس نداند سر آن شیر و فتی
What wonder (is it) if you hide your secret from the evil (one)? The wonder is this, that you should hide the secret from yourself.1500
چه عجب گر سر ز بد پنهان کنی ** این عجب که سر ز خود پنهان کنی
Hide your work from your own eyes, that your work may be safe from the evil eye.
کار پنهان کن تو از چشمان خود ** تا بود کارت سلیم از چشم بد
Yield yourself up to the snare of the (Divine) reward, and then, (being) beside yourself, steal something from yourself.
خویش را تسلیم کن بر دام مزد ** و انگه از خود بیز خود چیزی بدزد
They give opium to the wounded man, in order that they may extract the point (of a spear or arrow) from his body.
میدهند افیون به مرد زخممند ** تا که پیکان از تنش بیرون کنند
At the hour of death he is torn with pain; he becomes preoccupied with that, and (meanwhile) his spirit (life) is taken away.
وقت مرگ از رنج او را میدرند ** او بدان مشغول شد جان میبرند