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2
1458-1507

  • 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

  • Inasmuch as, to whatsoever thought you give up your mind, something will secretly be taken away from you, 1505
  • چون به هر فکری که دل خواهی سپرد ** از تو چیزی در نهان خواهند برد

  • Whatsoever acquisition you may make, O solicitous one, the thief will enter from the side where you feel safe,
  • هر چه اندیشی و تحصیلی کنی ** می‏درآید دزد از آن سو کایمنی‏

  • Become occupied, therefore, with that which is better, in order that the thief may take away from you something that is less (in worth).
  • پس بدان مشغول شو کان بهتر است ** تا ز تو چیزی برد کان بهتر است‏