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3
2932-2981

  • At this (Divine) Portal we are not weary, so that we should halt everywhere because of the distance of the way.
  • ما برین درگه ملولان نیستیم ** تا ز بعد راه هر جا بیستیم
  • Oppressed in heart and weary is that one (alone) who is in prison through being parted from the Friend.
  • دل فرو بسته و ملول آنکس بود ** کز فراق یار در محبس بود
  • The Heart-ravisher and Desired One is present with us: amidst the largesse of His mercy our souls are giving thanks.
  • دلبر و مطلوب با ما حاضرست ** در نثار رحمتش جان شاکرست
  • In our hearts is an anemone-field and rose-garden: there is no way (of entrance) for old age and decay; 2935
  • در دل ما لاله‌زار و گلشنیست ** پیری و پژمردگی را راه نیست
  • We are ever fresh and young and gracious, unfaded and sweet and laughing and debonair.
  • دایما تر و جوانیم و لطیف ** تازه و شیرین و خندان و ظریف
  • To us a hundred years are the same as a single hour, for long and short (time) is a thing disjoined from us.
  • پیش ما صد سال و یکساعت یکیست ** که دراز و کوته از ما منفکیست
  • That length and shortness is in bodies (alone): where is that long and short in the soul?
  • آن دراز و کوتهی در جسمهاست ** آن دراز و کوته اندر جان کجاست
  • The three hundred and nine years of the Men of the Cave seemed to them one day (that passed) without grief and woe;
  • سیصد و نه سال آن اصحاب کهف ** پیششان یک روز بی اندوه و لهف
  • And (only) then did it seem to them one day even, when their spirits came back from non-existence into their bodies. 2940
  • وانگهی بنمودشان یک روز هم ** که به تن باز آمد ارواح از عدم
  • When there is no day and night and month and year, how should there be satiety and old age and weariness?
  • چون نباشد روز و شب یا ماه و سال ** کی بود سیری و پیری و ملال
  • Since there is (for us) selflessness in the rose-garden of non-existence, there is (for us) intoxication caused by the goblet of Divine grace.
  • در گلستان عدم چون بی‌خودیست ** مستی از سغراق لطف ایزدیست
  • Any one that has not drunk (thereof is in the same case as those to whom the saying, ‘Whoso) has not tasted does not know’ (is applicable): how should the dung-beetle conceive the (fragrant) breaths of the rose?
  • لم یذق لم یدر هر کس کو نخورد ** کی بوهم آرد جعل انفاس ورد
  • It is not conceivable: if it were conceivable, it would become non-existent, like (all) objects of conception.
  • نیست موهوم ار بدی موهوم آن ** همچو موهومان شدی معدوم آن
  • How should Hell conceive Paradise? Does a beauteous face shine (forth) at all from an ugly pig? 2945
  • دوزخ اندر وهم چون آرد بهشت ** هیچ تابد روی خوب از خوک زشت
  • Hark, do not cut your own throat! Take heed, O despicable one, (when) such a morsel as this has reached your mouth.
  • هین گلوی خود مبر هان ای مهان ** این‌چنین لقمه رسیده تا دهان
  • We have brought the hard ways to an end; we have made the way easy for our own people.”
  • راههای صعب پایان برده‌ایم ** ره بر اهل خویش آسان کرده‌ایم
  • How the people (of Sabá) repeated their resistance to the (prophets') hope (of converting them and set themselves) against the prophets, on whom be peace.
  • مکرر کردن قوم اعتراض ترجیه بر انبیا علیهم‌السلام
  • The people (of Sabá) said, “If ye bring good luck to yourselves, ye are ill-starred for us and are opposed (to us) and rejected (by us).
  • قوم گفتند از شما سعد خودیت ** نحس مایید و ضدیت و مرتدیت
  • Our souls were free from cares: ye have cast us into grief and trouble.
  • جان ما فارغ بد از اندیشه‌ها ** در غم افکندید ما را و عنا
  • Through your evil presage the delightful concord and agreement that existed (amongst us) has been turned into a hundred separations. 2950
  • ذوق جمعیت که بود و اتفاق ** شد ز فال زشتتان صد افتراق
  • (Formerly) we were parrots eating sugar for dessert; (now) through you we have become birds that meditate on death.
  • طوطی نقل شکر بودیم ما ** مرغ مرگ‌اندیش گشتیم از شما
  • Wheresoever is a grief-spreading tale, wheresoever is an odious rumour,
  • هر کجا افسانه‌ی غم‌گستریست ** هر کجا آوازه‌ی مستنکریست
  • Wheresoever in the world is an evil presage, wheresoever is a monstrous transformation, a terrible punishment, an infliction of chastisement—
  • هر کجا اندر جهان فال بذست ** هر کجا مسخی نکالی ماخذست
  • (All those things) are (contained) in the parable of your story and in your evil presage: ye have an appetite for rousing grief.”
  • در مثال قصه و فال شماست ** در غم‌انگیزی شما را مشتهاست
  • How the prophets, on whom be peace, answered them once more.
  • باز جواب انبیا علیهم السلام
  • The prophets said, “The foul and evil presage has its support from within your souls. 2955
  • انبیا گفتند فال زشت و بد ** از میان جانتان دارد مدد
  • If you are asleep in a perilous place, and a dragon is approaching you from a spot close at hand,
  • گر تو جایی خفته باشی با خطر ** اژدها در قصد تو از سوی سر
  • And a kindly person has made you aware (of it), saying, ‘Jump up quickly, or else the dragon will devour you’—
  • مهربانی مر ترا آگاه کرد ** که بجه زود ار نه اژدرهات خورد
  • If you say, ‘Why are you uttering an evil presage?’ (he will reply), ‘What (evil) presage? Jump up and see in the light of day.
  • تو بگویی فال بد چون می‌زنی ** فال چه بر جه ببین در روشنی
  • I myself will deliver you from the midst of the evil presage and will take you home.’
  • از میان فال بد من خود ترا ** می‌رهانم می‌برم سوی سرا
  • He (such a person) is one that acquaints (you) with things hidden, like the prophet who has seen what the people of this world have not seen. 2960
  • چون نبی آگه کننده‌ست از نهان ** کو بدید آنچ ندید اهل جهان
  • If a physician say to you, ‘Do not eat unripe grapes, for such an illness (as is caused by them) will produce (grave) trouble and mischief,’
  • گر طبیبی گویدت غوره مخور ** که چنین رنجی بر آرد شور و شر
  • And if you say, ‘Why are you uttering an evil presage?’— then you are making out your sincere adviser to be culpable.
  • تو بگویی فال بد چون می‌زنی ** پس تو ناصح را مثم می‌کنی
  • And if an astrologer say to you, ‘By no means set about such an affair to-day,’
  • ور منجم گویدت کامروز هیچ ** آنچنان کاری مکن اندر پسیچ
  • Though you see the falsehood of the astrologer a hundred times, (yet if) it (the prediction) come true once or twice, you are eager to trust him.
  • صد ره ار بینی دروغ اختری ** یک دوباره راست آید می‌خری
  • These stars of ours are never at variance (with the truth): how does their truth remain concealed from you? 2965
  • این نجوم ما نشد هرگز خلاف ** صحتش چون ماند از تو در غلاف
  • The physician and the astrologer inform (you) from (their own) opinion, and verily we (inform you) from clairvoyance:
  • آن طبیب و آن منجم از گمان ** می‌کنند آگاه و ما خود از عیان
  • We behold the smoke and fire rushing from afar towards the unbelievers.
  • دود می‌بینیم و آتش از کران ** حمله می‌آرد به سوی منکران
  • You are saying, ‘Be silent (and refrain) from these words, for the words of evil presage are hurtful to us.’”
  • تو همی‌گویی خمش کن زین مقال ** که زیان ماست قال شوم‌فال
  • O you who hearken not unto the admonition of the admonishers, the evil presage is with you wherever you go.
  • ای که نصح ناصحان را نشنوی ** فال بد با تست هر جا می‌روی
  • A viper is walking on your back: he (the admonisher) sees it from a roof and makes (you) aware; 2970
  • افعیی بر پشت تو بر می‌رود ** او ز بامی بیندش آگه کند
  • You say to him, “Hush! do not vex me”: he says, “Be happy! Truly, the words have gone (have been spoken).”
  • گوییش خاموش غمگینم مکن ** گوید او خوش باش خود رفت آن سخن
  • When the viper darts its mouth at your neck, all your desire for happiness is made bitter.
  • چون زند افعی دهان بر گردنت ** تلخ گردد جمله شادی جستنت
  • Then you say to him, “O so-and-so, was this all (the warning you gave me)? Why didn't you tear your collar in outcry,
  • پس بدو گویی همین بود ای فلان ** چون بندریدی گریبان در فغان
  • Or why weren't you throwing a stone at me from above, in order that that grave calamity and misfortune might be shown to me (plainly)?”
  • یا ز بالایم تو سنگی می‌زدی ** تا مرا آن جد نمودی و بدی
  • He says, “(I refrained) because you were annoyed”; you say (ironically), “You have made me very happy!” 2975
  • او بگوید زآنک می‌آزرده‌ای ** تو بگویی نیک شادم کرده‌ای
  • He says, “I bestowed counsel generously, that I might deliver you from this sterile (unprofitable) bondage.
  • گفت من کردم جوامردی بپند ** تا رهانم من ترا زین خشک بند
  • From vileness you acknowledged no obligation for that (generosity): you made (it) a source of injury and insolence.”
  • از لیمی حق آن نشناختی ** مایه‌ی ایذا و طغیان ساختی
  • This is the nature of base villains: he (such a one) does evil to thee when thou doest good (to him).
  • این بود خوی لیمان دنی ** بد کند با تو چو نیکویی کنی
  • As for the fleshly soul, bend it double (mortify it) by means of this renunciation, for it is vile, and kindness suiteth it not.
  • نفس را زین صبر می‌کن منحنیش ** که لیمست و نسازد نیکویش
  • If thou show beneficence to a noble man, ’tis fitting: he will give seven hundred (benefits) in exchange for every one (conferred upon him); 2980
  • با کریمی گر کنی احسان سزد ** مر یکی را او عوض هفصد دهد
  • (But be merciless to the ignoble): when thou treatest a villain with violence and cruelty, he becomes a very faithful servant to thee.
  • با لیمی چون کنی قهر و جفا ** بنده‌ای گردد ترا بس با وفا