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5
3634-3683

  • The (delicious) bread and dishes of food are (reserved) for the fasters; for the horse-fly what difference is there between the soup and the trivet?
  • روزه‌داران را بود آن نان و خوان  ** خرمگس را چه ابا چه دیگدان 

  • How the King (Mahmud) requested Ayáz for the second time, saying, “Explain thy case and solve the difficulty felt by the incredulous and censorious; for it is not (like thy) generosity to leave them in perplexity.”
  • دگربار استدعاء شاه از ایاز کی تاویل کار خود بگو و مشکل منکران را و طاعنان را حل کن کی ایشان را در آن التباس رها کردن مروت نیست 

  • This topic is beyond limit and measure. “Now, O Ayáz, tell of thy ‘states.’ 3635
  • این سخن از حد و اندازه‌ست بیش  ** ای ایاز اکنون بگو احوال خویش 

  • Thy ‘states’ are from the mine of novelty: how shouldst thou be satisfied with thee vulgar ‘states’?
  • هست احوال تو از کان نوی  ** تو بدین احوال کی راضی شوی 

  • Hark, tell the story of those goodly ‘states’- dust (be thrown) upon the ‘states’ and lessons of the five (elements) and the six (directions)!”
  • هین حکایت کن از آن احوال خوش  ** خاک بر احوال و درس پنج و شش 

  • If the inward “state” is not to be told, (yet) I will tell thee the outward “state” in a word or two,
  • حال باطن گر نمی‌آید بگفت  ** حال ظاهر گویمت در طاق وجفت 

  • (Namely), that by grace of the Beloved the bitternesses of death were made sweeter than sugar-cane to the soul.
  • که ز لطف یار تلخیهای مات  ** گشت بر جان خوشتر از شکرنبات 

  • If the dust from that sugar-cane should enter the sea, all the bitterness of the sea would become sweet. 3640
  • زان نبات ار گرد در دریا رود  ** تلخی دریا همه شیرین شود 

  • Even so a hundred thousand “states” came (hither) and went back to the Unseen, O trusted one.
  • صدهزار احوال آمد هم‌چنین  ** باز سوی غیب رفتند ای امین 

  • Each day’s “state” is not like (that of) the day before: (they are passing) as a  rive that hath no obstacle in its course.
  • حال هر روزی بدی مانند نی  ** هم‌چو جو اندر روش کش بند نی 

  • Each day’s joy is of a different kind, each day’s thought makes a different impression.
  • شادی هر روز از نوعی دگر  ** فکرت هر روز را دیگر اثر 

  • Comparison of the human body to a guest-house and of the diverse thoughts to the diverse guests. The gnostic, acquiescing in those thoughts of sorrow or joy, resembles a hospitable person who treats strangers with kindness., like Khalíl (Abraham); for Khalíl’s door was always open to receive his guest with honour— infidel and true believer and trusty and treacherous alike; and he would show a cheerful face to all his guests.
  • تمثیل تن آدمی به مهمان‌خانه و اندیشه‌های مختلف به مهمانان مختلف عارف در رضا بدان اندیشه‌های غم و شادی چون شخص مهمان‌دوست غریب‌نواز خلیل‌وار کی در خلیل باکرام ضیف پیوسته باز بود بر کافر و مومن و امین و خاین و با همه مهمانان روی تازه داشتی 

  • This body, O youth, is a guest house: every morning a new guest comes running (into it).
  • هست مهمان‌خانه این تن ای جوان  ** هر صباحی ضیف نو آید دوان 

  • Beware, do not say, “This (guest) is a burden to me,” for presently he will fly back into non-existence. 3645
  • هین مگو کین مانند اندر گردنم  ** که هم اکنون باز پرد در عدم 

  • Whatsoever comes into thy heart from the invisible world is they guest: entertain it well!
  • هرچه آید از جهان غیب‌وش  ** در دلت ضیفست او را دار خوش 

  • Story of the guest concerning whom the wife of the master of the house said, “The rain has set in, and our guest is left on our hands.”
  • حکایت آن مهمان کی زن خداوند خانه گفت کی باران فرو گرفت و مهمان در گردن ما ماند 

  • A guest came to a certain man at a late hour: he (the master of the house) made him (at home) like a collar on the neck.
  • آن یکی را بیگهان آمد قنق  ** ساخت او را هم‌چو طوق اندر عنق 

  • He brought trays of food and showed him every courtesy; on that night there was a feast in their parish.
  • خوان کشید او را کرامتها نمود  ** آن شب اندر کوی ایشان سور بود 

  • The man spoke secretly to his wife, saying, “To-night, mistress, make two beds.”
  • مرد زن را گفت پنهانی سخن  ** که امشب ای خاتون دو جامه خواب کن 

  • Lay our bed towards the door, and lay a bed on the other side for the guest.” 3650
  • پستر ما را بگستر سوی در  ** بهر مهمان گستر آن سوی دگر 

  • The wife replied, “I will do (this) service, I shall be glad (to do it). To hear is to obey, O light of mine eyes!”
  • گفت زن خدمت کنم شادی کنم  ** سمع و طاعه ای دو چشم روشنم 

  • The wife laid both the beds and (then) went off to the circumcision feast and stayed there (a long time).
  • هر دو پستر گسترید و رفت زن  ** سوی ختنه‌سور کرد آنجا وطن 

  • The worthy guest and her husband remained (in the house): the host set before him a dessert of fruit and wine.
  • ماند مهمان عزیز و شوهرش  ** نقل بنهادند از خشک و ترش 

  • Both the excellent men related (to each other) their good and bad experiences (and sat) chatting till midnight.
  • در سمر گفتند هر دو منتجب  ** سرگذشت نیک و بد تا نیم شب 

  • Afterwards the guest, being sleepy and tired of talking, went to the bed that was on the opposite side to the door. 3655
  • بعد از آن مهمان ز خواب و از سمر  ** شد در آن پستر که بد آن سوی در 

  • From (a feeling of) shame (delicacy) the husband did not tell him anything or say, “My dear friend, your bed is on this side;
  • شوهر از خجلت بدو چیزی نگفت  ** که ترا این سوست ای جان جای خفت 

  • I have had the bed for you to sleep in laid over there, most noble sir.”
  • که برای خواب تو ای بوالکرم  ** پستر آن سوی دگر افکنده‌ام 

  • (So) the arrangement which he had made with his wife was altered, and the guest lay down on the other side (of the room).
  • آن قراری که به زن او داده بود  ** گشت مبدل و آن طرف مهمان غنود 

  • During the night it began to rain violently in that place, (and continued so long) that they were astonished at the thickness of the clouds.
  • آن شب آنجا سخت باران در گرفت  ** کز غلیظی ابرشان آمد شگفت 

  • (When) the wife came (home), she thought her husband was sleeping towards the door, and the uncle on the other side. 3660
  • زن بیامد بر گمان آنک شو  ** سوی در خفتست و آن سو آن عمو 

  • The wife immediately undressed and went to bed and kissed the guest fondly several times.
  • رفت عریان در لحاف آن دم عروس  ** داد مهمان را به رغبت چند بوس 

  • “O worthy man,” said she, “I was afraid (of this), and now that very thing has happened, that very thing has happened, that very thing!
  • گفت می‌ترسیدم ای مرد کلان  ** خود همان آمد همان آمد همان 

  • The mud and rain have stranded thy guest (here): he is left on thy hands like Government soap.
  • مرد مهمان را گل و باران نشاند  ** بر تو چون صابون سلطانی بماند 

  • How can he set out in this rain and mud? He will become a tax upon thy head and soul.”
  • اندرین باران و گل او کی رود  ** بر سر و جان تو او تاوان شود 

  • The guest at once jumped up and said, “O woman, leave off! I have boots, I don't mind the mud. 3665
  • زود مهمان جست و گفت این زن بهل  ** موزه دارم غم ندارم من ز گل 

  • I depart. May good be with you! May your spirit during its (earthly) journey never rejoice (even) for a moment,
  • من روان گشتم شما را خیر باد  ** در سفر یک دم مبادا روح شاد 

  • So that it may the sooner go towards its native home! for this (worldly) pleasure waylays (the traveller) on his journey.”
  • تا که زوتر جانب معدن رود  ** کین خوشی اندر سفر ره‌زن شود 

  • When the distinguished guest started up and went off, the wife was sorry for (having spoken) those unsympathetic words.
  • زن پشیمان شد از آن گفتار سرد  ** چون رمید و رفت آن مهمان فرد 

  • Many a time the wife said to him, “Why, O Amír, if I made a merry jest, don't take offence.”
  • زن بسی گفتش که آخر ای امیر  ** گر مزاحی کردم از طیبت مگیر 

  • The wife's supplication and lament were of no avail: he departed and left them to grieve. 3670
  • سجده و زاری زن سودی نداشت  ** رفت و ایشان را در آن حسرت گذاشت 

  • Afterwards the husband and wife clad themselves in blue: they deemed his (radiant) form to be a candle without a basin.
  • جامه ازرق کرد زان پس مرد و زن  ** صورتش دیدند شمعی بی‌لگن 

  • He was going (on his way), and by that man's candle-light the desert was isolated, like Paradise, from the darkness of night.
  • می‌شد و صحرا ز نور شمع مرد  ** چون بهشت از ظلمت شب گشته فرد 

  • He (the husband) made his house a guest-house in sorrow and shame for this (calamitous) event.
  • کرد مهمان خانه خانه‌ی خویش را  ** از غم و از خجلت این ماجرا 

  • In the hearts of them both, (coming) by the hidden way, the phantom of the guest was saying continually,
  • در درون هر دو از راه نهان  ** هر زمان گفتی خیال میهمان 

  • “I am the friend of Khadir: I would have scattered a hundred treasures of munificence (over you), but ’twas not your appointed portion.” 3675
  • که منم یار خضر صد گنج و جود  ** می‌فشاندم لیک روزیتان نبود 

  • Comparing the daily thoughts that come into the heart with the new guests who from the beginning of the day alight in the house and behave with arrogance and ill-temper towards the master of the house; and concerning the merit of treating the guest with kindness and of suffering his haughty airs patiently.
  • تمثیل فکر هر روزینه کی اندر دل آید به مهمان نو کی از اول روز در خانه فرود آید و فضیلت مهمان‌نوازی و ناز مهمان کشیدن و تحکم و بدخویی کند به خداوند خانه 

  • Every day, too, at every moment a (different) thought comes, like an honoured guest, into thy bosom.
  • هر دمی فکری چو مهمان عزیز  ** آید اندر سینه‌ات هر روز نیز 

  • O (dear) soul, regard thought as a person, since (every) person derives his worth from thought and spirit.
  • فکر را ای جان به جای شخص دان  ** زانک شخص از فکر دارد قدر و جان 

  • If the thought of sorrow is waylaying (spoiling) joy, (yet) it is making preparations for joy.
  • فکر غم گر راه شادی می‌زند  ** کارسازیهای شادی می‌کند 

  • It violently sweeps thy house clear of (all) else, in order that new joy from the source of good may enter in.
  • خانه می‌روبد به تندی او ز غیر  ** تا در آید شادی نو ز اصل خیر 

  • It scatters the yellow leaves from the bough of the heart, in order that incessant green leaves may grow. 3680
  • می‌فشاند برگ زرد از شاخ دل  ** تا بروید برگ سبز متصل 

  • It uproots the old joy, in order that new delight may march in from the Beyond.
  • می‌کند بیخ سرور کهنه را  ** تا خرامد ذوق نو از ما ورا 

  • Sorrow pulls up the crooked rotten (root), in order that it may disclose the root that is veiled from sight.
  • غم کند بیخ کژ پوسیده را  ** تا نماید بیخ رو پوشیده را 

  • Whatsoever (things) sorrow may cause to be shed from the heart or may take away (from it), assuredly it will bring better in exchange,
  • غم ز دل هر چه بریزد یا برد  ** در عوض حقا که بهتر آورد