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2
939-988

  • What do you possess and what have you gained? What pearls have you fetched from the bottom of the Sea?
  • تو چه داری و چه حاصل کرده‏ای ** از تگ دریا چه در آورده‏ای‏

  • On the day of death this sense-perception of yours will vanish: have you the spiritual light that should be the companion of your heart? 940
  • روز مرگ این حس تو باطل شود ** نور جان داری که یار دل شود

  • When dust shall fill these eyes in the tomb, have you that which will make the grave bright?
  • در لحد کاین چشم را خاک آگند ** هستت آن چه گور را روشن کند

  • At the time when your hands and feet shall be torn in shreds, have you wings and plumes that your spirit may fly aloft?
  • آن زمان که دست و پایت بر درد ** پر و بالت هست تا جان بر پرد

  • At the time when this animal soul is no more, it behoves you to set the everlasting spirit in its place.
  • آن زمان کاین جان حیوانی نماند ** جان باقی بایدت بر جا نشاند

  • The stipulation of (implied in) he that comes with good (shall be rewarded tenfold) does not consist in doing (good); it consists in bringing this good to the presence of God.
  • شرط من جا بالحسن نه کردن است ** این حسن را سوی حضرت بردن است‏

  • You have a substance (essence) human or asinine (bestial): (bring that to God): how can you bring (to Him) these accidents (of word or deed) which have passed away? 945
  • جوهری داری ز انسان یا خری ** این عرضها که فنا شد چون بری‏

  • As regards these accidents of prayer and fasting—since (that which) does not endure for two moments becomes naught—
  • این عرضهای نماز و روزه را ** چون که لا یبقی زمانین انتفی‏

  • ’Tis impossible to carry over the accidents (into another state); but they (may) take away diseases (defects) from the substance,
  • نقل نتوان کرد مر اعراض را ** لیک از جوهر برند امراض را

  • So that the substance becomes changed by means of this accident, as when disease is removed by abstinence.
  • تا مبدل گشت جوهر زین عرض ** چون ز پرهیزی که زایل شد مرض‏

  • By exertion abstinence, (which is) the accident, becomes the substance: through abstinence the acrid mouth becomes (sweet as) honey.
  • گشت پرهیز عرض جوهر به جهد ** شد دهان تلخ از پرهیز شهد

  • Land, through sowing, is turned into ears of corn; remedies for the hair turn the hair into chains (make it long and curly). 950
  • از زراعت خاکها شد سنبله ** داروی مو کرد مو را سلسله‏

  • Conjugal intercourse was the accident; it passed away, and the substance, (which is) the child, was produced from us.
  • آن نکاح زن عرض بد شد فنا ** جوهر فرزند حاصل شد ز ما

  • The mating of horse or camel is the accident; the object is the birth of the colt, (which is) the substance.
  • جفت کردن اسب و اشتر را عرض ** جوهر کره بزاییدن غرض‏

  • Similarly, the planting of the garden is the accident; the produce (of the garden) became the substance: take ( it and) behold the object!
  • هست آن بستان نشاندن هم عرض ** گشت جوهر کشت بستان نک غرض‏

  • Regard, also, the practice of alchemy as the accident; if a substance is produced by that alchemy, bring (it into view).
  • هم عرض دان کیمیا بردن بکار ** جوهری ز آن کیمیا گر شد بیار

  • Burnishing is the accident, O prince; from this accident is born the substance, purity. 955
  • صیقلی کردن عرض باشد شها ** زین عرض جوهر همی‏زاید صفا

  • Do not say, then, ‘I have done deeds’; show the income (fruit) of those accidents, do not evade (my request).
  • پس مگو که من عملها کرده‏ام ** دخل آن اعراض را بنما مرم‏

  • This attribution of qualities is (only) an accident. Be silent: do not kill for sacrifice the goat's shadow!”
  • این صفت کردن عرض باشد خمش ** سایه‏ی بز را پی قربان مکش‏

  • The slave said, “O King, the mind cannot but despair if you say that accidents are not carried over.
  • گفت شاها بی‏قنوط عقل نیست ** گر تو فرمایی عرض را نقل نیست‏

  • O King, there is nothing but despair for the servant (of God), if the accident that has gone is not coming back.
  • پادشاها جز که یاس بنده نیست ** گر عرض کان رفت باز آینده نیست‏

  • If there were no carrying over and resurrection of accidents, action would be vain and words (mere) babble. 960
  • گر نبودی مر عرض را نقل و حشر ** فعل بودی باطل و اقوال فشر

  • These accidents are carried over in another guise: the resurrection of everything mortal is another (mode of) existence.
  • این عرضها نقل شد لونی دگر ** حشر هر فانی بود کونی دگر

  • The carrying over of everything is just as befits it: what befits the herd is its drover.
  • نقل هر چیزی بود هم لایقش ** لایق گله بود هم سایقش‏

  • At the time of the Resurrection every accident has a (particular) form, and the form of every accident has a turn (of appearing before God).
  • وقت محشر هر عرض را صورتی است ** صورت هر یک عرض را نوبتی است‏

  • Look on thyself. Wert not thou an accident—the movement of copulation, and copulation with a purpose?
  • بنگر اندر خود نه تو بودی عرض ** جنبش جفتی و جفتی با غرض‏

  • Look on houses and edifices: they were as tales in the (mind of) the architect. 965
  • بنگر اندر خانه و کاشانه‏ها ** در مهندس بود چون افسانه‏ها

  • Such-and-such a house, which seemed to us beautiful, of which the hall, roof, and door were well-proportioned—
  • آن فلان خانه که ما دیدیم خوش ** بود موزون صفه و سقف و درش‏

  • (’Twas) the accident (design) and ideas (proceeding) from the architect (that) brought the tools (into existence) and the pillars (which come) from the forests.
  • از مهندس آن عرض و اندیشه‏ها ** آلت آورد و ستون از بیشه‏ها

  • What but some fancy and accident and idea is the origin and source of every handicraft?
  • چیست اصل و مایه‏ی هر پیشه‏ای ** جز خیال و جز عرض و اندیشه‏ای‏

  • Look disinterestedly on all the (various) parts of the world: they are not the result of (anything) except accident.
  • جمله اجزای جهان را بی‏غرض ** درنگر حاصل نشد جز از عرض‏

  • The beginning, which is thought, comes to an end in action; know that in such wise was the construction of the world in eternity. 970
  • اول فکر آخر آمد در عمل ** بنیت عالم چنان دان در ازل‏

  • The fruits are first in the mind's thought, (but only) at the last do they become manifest actually:
  • میوه‏ها در فکر دل اول بود ** در عمل ظاهر به آخر می‏شود

  • When you have done work (and) planted the tree—at the end (when the fruit appears) you read the first words.
  • چون عمل کردی شجر بنشاندی ** اندر آخر حرف اول خواندی‏

  • Although its boughs, leaves, and roots are first, (yet) all those are sent for the sake of the fruit.
  • گر چه شاخ و برگ و بیخش اول است ** آن همه از بهر میوه مرسل است‏

  • Hence that hidden Thought which was the brain (core) of those (nine) heavens was in the end the lord of lawlák.
  • پس سری که مغز آن افلاک بود ** اندر آخر خواجه‏ی لولاک بود

  • This discussion and talk are (involve) the carrying over of accidents; this lion and jackal are (examples of) the carrying over of accidents. 975
  • نقل اعراض است این بحث و مقال ** نقل اعراض است این شیر و شگال‏

  • Indeed, all created beings were accidents (once), so that in this sense (the text) was revealed—Did there not come…?
  • جمله عالم خود عرض بودند تا ** اندر این معنی بیامد هل أتی‏

  • Whence arise these accidents? From ideas. And whence arise these ideas? From thoughts.
  • این عرضها از چه زاید از صور ** وین صور هم از چه زاید از فکر

  • This world is one thought (emanating) from the Universal Intellect: the Intellect is like a king, and the ideas (are his) envoys.
  • این جهان یک فکرت است از عقل کل ** عقل چون شاه است و صورتها رسل‏

  • The first world is the world of probation; the second world is the (world of) recompense for this and that.
  • عالم اول جهان امتحان ** عالم ثانی جزای این و آن‏

  • Thy servant, O King, commits a sin: that accident becomes (a substance, namely) chains and prison. 980
  • چاکرت شاها جنایت می‏کند ** آن عرض زنجیر و زندان می‏شود

  • When thy slave performed goodly service, did not that accident become a robe of honour in the battle (between the flesh and the spirit)?
  • بنده‏ات چون خدمت شایسته کرد ** آن عرض نه خلعتی شد در نبرد

  • This accident with the substance (belonging to it) is egg and bird: this is produced by that, and that by this, in succession.”
  • این عرض با جوهر آن بیضه است و طیر ** این از آن و آن از این زاید به سیر

  • The King said, “Take the meaning (to be) so: (why then) have these accidents of yours not produced any substance?”
  • گفت شاهنشه چنین گیر المراد ** این عرضهای تو یک جوهر نزاد

  • “(Divine) Wisdom,” replied the slave, “has kept it concealed, in order that this world of good and evil may be a mystery,
  • گفت مخفی داشته ست آن را خرد ** تا بود غیب این جهان نیک و بد

  • Because, if the (substantial) forms of thought were to become manifest, infidel and believer (alike) would speak naught but praise (of God). 985
  • ز انکه گر پیدا شدی اشکال فکر ** کافر و مومن نگفتی جز که ذکر

  • Then, were this clearly seen, O King, not hidden, and were the mark of religion or infidelity (visible) on the forehead,
  • پس عیان بودی نه غیب ای شاه این ** نقش دین و کفر بودی بر جبین‏

  • How would there be idol and idolater in this world? How would any one have the stomach to mock (at holy things)?
  • کی درین عالم بت و بتگر بدی ** چون کسی را زهره‏ی تسخر بدی‏

  • Then this world of ours would be (like) the Resurrection: who commits sin and wrong at the Resurrection?”
  • پس قیامت بودی این دنیای ما ** در قیامت کی کند جرم و خطا