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5
512-561

  • The water is hidden and the water-wheel is visible, yet as regards (the wheel's) revolution the water is the source of action.
  • آب پنهانست و دولاب آشکار  ** لیک در گردش بود آب اصل کار 

  • The remedy of the evil eye is the good eye: it makes the evil eye naught beneath its kick.
  • چشم نیکو شد دوای چشم بد  ** چشم بد را لا کند زیر لگد 

  • (Divine) mercy has the precedence (over Divine wrath): it (the good eye) is (derived) from (Divine) mercy, (while) the evil eye is the product of (Divine) wrath and execration.
  • سبق رحمت‌راست و او از رحمتست  ** چشم بد محصول قهر و لعنتست 

  • His (God's) mercy overcomes His vengeance: hence every prophet prevailed over his adversary; 515
  • رحمتش بر نقمتش غالب شود  ** چیره زین شد هر نبی بر ضد خود 

  • For he (the prophet) is the result of (Divine) mercy and is the opposite of him (the adversary): that ill-favoured one was the result of (Divine) wrath.
  • کو نتیجه‌ی رحمتست و ضد او  ** از نتیجه‌ی قهر بود آن زشت‌رو 

  • The greed of the duck is single, (but) this (greed of the peacock) is fiftyfold: the greed of lust is (only) a snake, while this (greed for) eminence is a dragon.
  • حرص بط یکتاست این پنجاه تاست  ** حرص شهوت مار و منصب اژدهاست 

  • The duck's greed arises from the appetite of the gullet and pudendum, (but) twenty times as much (greed) is included in (the ambition to) rule.
  • حرص بط از شهوت حلقست و فرج  ** در ریاست بیست چندانست درج 

  • He (who is) in power (really) pretends to Divinity: how should one ambitious of co-partnership (with God) be saved?
  • از الوهیت زند در جاه لاف  ** طامع شرکت کجا باشد معاف 

  • The sin of Adam arose from the belly and sexual intercourse, and that of Iblís from pride and power. 520
  • زلت آدم ز اشکم بود و باه  ** وآن ابلیس از تکبر بود و جاه 

  • Consequently, he (Adam) at once besought pardon, while the accursed (Iblís) disdained to repent.
  • لاجرم او زود استغفار کرد  ** وآن لعین از توبه استکبار کرد 

  • The greed of the gullet and pudendum is in truth (a mark of) depravity; but it is not (headstrong like) ambition: it is abasement.
  • حرص حلق و فرج هم خود بدرگیست  ** لیک منصب نیست آن اشکستگیست 

  • If I should relate the root and branch (the whole story) of dominion, another Book would be needed.
  • بیخ و شاخ این ریاست را اگر  ** باز گویم دفتری باید دگر 

  • The Arabs called a restive (high-spirited) horse a “devil” (shaytán); (they did) not (give that name to) the beast of burden that stayed (quietly) in the pasture.
  • اسپ سرکش را عرب شیطانش خواند  ** نی ستوری را که در مرعی بماند 

  • “Devilry” (shaytanat) in lexicology is (synonymous with) “rebelliousness”: this quality is deserving of execration. 525
  • شیطنت گردن کشی بد در لغت  ** مستحق لعنت آمد این صفت 

  • There is room for a hundred eaters (guests) round a table, (but) there is not room in the (whole) world for two seekers of dominion.
  • این جهان محدود و آن خود بی حدست ** نقش و صورت پیش آن معنی سدست

  • The one is not willing that the other should be on the surface of the earth; so that a prince kills his father for partaking with him (in sovereignty).
  • آن نخواهد کین بود بر پشت خاک  ** تا ملک بکشد پدر را ز اشتراک 

  • Thou hast heard (the saying) that kingship is childless: the seeker of sovereignty has cut (the ties of) relationship because of (his) fear;
  • آن شنیدستی که الملک عقیم  ** قطع خویشی کرد ملکت‌جو ز بیم 

  • For he is childless and has no son: like fire, he has no kinship with any one.
  • که عقیمست و ورا فرزند نیست  ** هم‌چو آتش با کسش پیوند نیست 

  • Whatsoever he finds he destroys and tears to pieces: when he finds nothing, he devours himself. 530
  • هر چه یابد او بسوزد بر درد  ** چون نیابد هیچ خود را می‌خورد 

  • Become naught, escape from his teeth: do not seek mercy from his (hard) anvil-like heart.
  • هیچ شو وا ره تو از دندان او  ** رحم کم جو از دل سندان او 

  • After thou hast become naught, do not fear the anvil: take lessons every morning from absolute poverty.
  • چونک گشتی هیچ از سندان مترس  ** هر صباح از فقر مطلق گیر درس 

  • Divinity is the mantle of the Lord of glory: it becomes a plague to any one who puts it on.
  • هست الوهیت ردای ذوالجلال  ** هر که در پوشد برو گردد وبال 

  • His (God's) is the crown (of sovereignty), ours the belt (of servitude): woe to him that passes beyond his proper bound!
  • تاج از آن اوست آن ما کمر  ** وای او کز حد خود دارد گذر 

  • Thy peacock-feathers are a (sore) temptation to thee, for thou must needs have co-partnership (with God) and All-holiness. 535
  • فتنه‌ی تست این پر طاووسیت  ** که اشتراکت باید و قدوسیت 

  • Story of the Sage who saw a peacock tearing out his handsome feathers with his beak and dropping them (on the ground) and making himself bald and ugly. In astonishment he asked, “Hast thou no feeling of regret?” “I have,” said the peacock, “but life is dearer to me than feathers, and these (feathers) are the enemy of my life.”
  • قصه‌ی آن حکیم کی دید طاوسی را کی پر زیبای خود را می‌کند به منقار و می‌انداخت و تن خود را کل و زشت می‌کرد از تعجب پرسید کی دریغت نمی‌آید گفت می‌آید اما پیش من جان از پر عزیزتر است و این پر عدوی جان منست 

  • A peacock was tearing out his feathers in the open country, where a sage had gone for a walk.
  • پر خود می‌کند طاوسی به دشت  ** یک حکیمی رفته بود آنجا بگشت 

  • He said, “O peacock, how art thou tearing out such fine feathers remorselessly from the root?
  • گفت طاوسا چنین پر سنی  ** بی‌دریغ از بیخ چون برمی‌کنی 

  • How indeed is thy heart consenting that thou shouldst tear off these gorgeous robes and let them fall in the mud?
  • خود دلت چون می‌دهد تا این حلل  ** بر کنی اندازیش اندر وحل 

  • Those who commit the Qur’án to memory place every feather of thine, on account of its being prized and acceptable, within the folding of the (Holy) Book.
  • هر پرت را از عزیزی و پسند  ** حافظان در طی مصحف می‌نهند 

  • For the sake of stirring the healthful air thy feathers are used as fans. 540
  • بهر تحریک هوای سودمند  ** از پر تو بادبیزن می‌کنند 

  • What ingratitude and what recklessness is this! Dost not thou know who is their decorator?
  • این چه ناشکری و چه بی‌باکیست  ** تو نمی‌دانی که نقاشش کیست 

  • Or dost thou know (that) and art thou showing disdain and purposely tearing out (such) a (fine) broidery?
  • یا همی‌دانی و نازی می‌کنی  ** قاصدا قلع طرازی می‌کنی 

  • Oh, there is many a disdain that becomes a sin and causes the servant to fall from favour with the King (God).
  • ای بسا نازا که گردد آن گناه  ** افکند مر بنده را از چشم شاه 

  • To show disdain is sweeter than sugar; but chew it not, for it hath a hundred perils.
  • ناز کردن خوشتر آید از شکر  ** لیک کم خایش که دارد صد خطر 

  • The place of safety is the way of want (lowliness): abandon disdain and make up with (be satisfied with) that way. 545
  • ایمن آبادست آن راه نیاز  ** ترک نازش گیر و با آن ره بساز 

  • Oh, many a disdainfulness flapped its wings and plumes, (but) in the end it became a bane to that (arrogant) person.
  • ای بسا نازآوری زد پر و بال  ** آخر الامر آن بر آن کس شد وبال 

  • If the sweetness of disdain exalts thee for a moment, (yet) its latent fear and dread consumes thee;
  • خوشی ناز ار دمی بفرازدت  ** بیم و ترس مضمرش بگدازدت 

  • (While) this want (lowliness), though it make (thee) lean, will make thy breast (heart) like the brilliant full-moon.
  • وین نیاز ار چه که لاغر می‌کند  ** صدر را چون بدر انور می‌کند 

  • Since He (God) draws forth the living from the dead, he that has become dead (to this world) keeps the right course;
  • چون ز مرده زنده بیرون می‌کشد  ** هر که مرده گشت او دارد رشد 

  • (And) since He brings forth the dead from the living, the living (carnal) soul moves towards a state of death (self-mortification). 550
  • چون ز زنده مرده بیرون می‌کند  ** نفس زنده سوی مرگی می‌تند 

  • Become dead, that the Lord who brings forth the living may bring forth a (spiritually) living one from this dead one.
  • مرده شو تا مخرج الحی الصمد  ** زنده‌ای زین مرده بیرون آورد 

  • (If) thou become December (Winter), thou wilt experience the bringing forth of Spring; (if) thou become night, thou wilt experience the advent of day.
  • دی شوی بینی تو اخراج بهار  ** لیل گردی بینی ایلاج نهار 

  • Do not tear out thy feathers, for ’tis irreparable: do not rend thy face in grief, O beauteous one.
  • بر مکن آن پر که نپذیرد رفو  ** روی مخراش از عزا ای خوب‌رو 

  • Such a face that resembles the morning sun—’tis sinful to rend a countenance like that.
  • آنچنان رویی که چون شمس ضحاست  ** آنچنان رخ را خراشیدن خطاست 

  • ’Tis (an act of) infidelity (to inflict) scratches upon a countenance (of) such (beauty) that the moon's countenance wept at parting from it. 555
  • زخم ناخن بر چنان رخ کافریست  ** که رخ مه در فراق او گریست 

  • Or dost not thou see (the beauty of) thy face? Abandon that contumacious disposition (which prevents thee from seeing it).”
  • یا نمی‌بینی تو روی خویش را  ** ترک کن خوی لجاج اندیش را 

  • Explaining that the purity and simplicity of the tranquil soul are disturbed by thoughts, just as (when) you write or depict anything on the surface of a mirror, though you may (afterwards) obliterate it entirely, (yet) a mark and blemish will remain (on the mirror).
  • در بیان آنک صفا و سادگی نفس مطمنه از فکرتها مشوش شود چنانک بر روی آینه چیزی نویسی یا نقش کنی اگر چه پاک کنی داغی بماند و نقصانی 

  • The face of the tranquil soul in the body suffers wounds inflicted by the nails of thought.
  • روی نفس مطمنه در جسد  ** زخم ناخنهای فکرت می‌کشد 

  • Know that evil thought is a poisonous nail: in (the case of) deep reflection it rends the face of the soul.
  • فکرت بد ناخن پر زهر دان  ** می‌خراشد در تعمق روی جان 

  • In order that he (the thinker) may loose the knot of a difficulty, he has put a golden spade into ordure.
  • تا گشاید عقده‌ی اشکال را  ** در حدث کردست زرین بیل را 

  • Suppose the knot is loosed, O adept (thinker): ’tis (like) a tight knot on an empty purse. 560
  • عقده را بگشاده گیر ای منتهی  ** عقده‌ی سختست بر کیسه‌ی تهی 

  • Thou hast grown old in (the occupation of) loosing knots: suppose a few more knots are loosed (by thee, what then?).
  • دز گشاد عقده‌ها گشتی تو پیر  ** عقده‌ی چندی دگر بگشاده گیر