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6
2170-2219

  • In the case of the food that is a pillar (support) for this body, bread is like a breastplate to repel the sword of hunger; 2170
  • لقمه‌ای را که ستون این تنست  ** دفع تیغ جوع نان چون جوشنست 

  • (Yet) when God puts a (motive of) wrath into your bread, that bread will stick in your gullet (and choke you) like a quinsy.
  • چونک حق قهری نهد در نان تو  ** چون خناق آن نان بگیرد در گلو 

  • This garment that protects you from the cold—God gives it the temperature of intense frost,
  • این لباسی که ز سرما شد مجیر  ** حق دهد او را مزاج زمهریر 

  • So that this greatcoat on your body becomes cold as ice and biting as snow.
  • تا شود بر تنت این جبه‌ی شگرف  ** سرد هم‌چون یخ گزنده هم‌چو برف 

  • (This He does) in order that you may flee from the fox-fur and silk and take refuge from them with the intense cold.
  • تا گریزی از وشق هم از حریر  ** زو پناه آری به سوی زمهریر 

  • You are not the (statutory) two qullas (ewers), you are (only) one ewer: you have forgotten the (Divine) chastisement inflicted by an overshadowing cloud. 2175
  • تو دو قله نیستی یک قله‌ای  ** غافل از قصه‌ی عذاب ظله‌ای 

  • In town and village, to (every) house and wall came the command of God, “Give no shade!
  • امر حق آمد به شهرستان و ده  ** خانه و دیوار را سایه مده 

  • Do not ward off the rain and the (heat of the) sun!” so that the people went in haste to that Apostle (Shu‘ayb),
  • مانع باران مباش و آفتاب  ** تا بدان مرسل شدند امت شتاب 

  • Crying, “We are dead for the most part: mercy, O Prince!” Read the rest of it in the book of commentary (on the Qur’án).
  • که بمردیم اغلب ای مهتر امان  ** باقیش از دفتر تفسیر خوان 

  • Since that deft-handed One made the rod (of Moses) a serpent, that instance is enough if you have any intelligence.
  • چون عصا را مار کرد آن چست‌دست  ** گر ترا عقلیست آن نکته بس است 

  • You possess (the faculty of) consideration, but it does not go deep (into the subject): it is a frozen spring and has stopped (flowing). 2180
  • تو نظر داری ولیک امعانش نیست  ** چشمه‌ی افسرده است و کرده ایست 

  • Hence the (Divine) Artist who depicts thoughts is saying, “Consider deeply, O (My) servant.”
  • زین همی گوید نگارنده‌ی فکر  ** که بکن ای بنده امعان نظر 

  • He does not mean (to say), “Beat cold iron,” but (what He means is) “O (thou who art hard as) steel, devote thyself to David.”
  • آن نمی‌خواهد که آهن کوب سرد  ** لیک ای پولاد بر داود گرد 

  • If your body is dead, resort to Isráfíl; if your heart is frozen, repair to the sun of the Spirit.
  • تن بمردت سوی اسرافیل ران  ** دل فسردت رو به خورشید روان 

  • Inasmuch as you have wrapped yourself in the garment of phantasy, lo, you will (soon) reach (the position of) the evil-minded sophist (sceptic).
  • در خیال از بس که گشتی مکتسی  ** نک بسوفسطایی بدظن رسی 

  • Verily he was dispossessed of the kernel (which is) Reason: he was dispossessed of (true) perception and deprived of (immediate) experience. 2185
  • او خود از لب خرد معزول بود  ** شد ز حس محروم و معزول از وجود 

  • Hark, O mouther, ’tis the hour for mumbling: if thou speak (clearly) to the people, ’tis a shameful exposure.
  • هین سخن‌خا نوبت لب‌خایی است  ** گر بگویی خلق را رسوایی است 

  • What is (the meaning of) im‘án? (It means) causing the spring to flow: when the spirit (ján) has escaped from the body, they call it rawán.
  • چیست امعان چشمه را کردن روان  ** چون ز تن جان رست گویندش روان 

  • The philosopher whose spirit was delivered from the bondage of the body and began to wander (rawán) in the garden (of Reality)
  • آن حکیمی را که جان از بند تن  ** باز رست و شد روان اندر چمن 

  • Bestowed two (different) titles on these two (spirits) in order to distinguish (the one from the other). Oh, may his spirit be blest!
  • دو لقب را او برین هر دو نهاد  ** بهر فرق ای آفرین بر جانش باد 

  • (Now hear a story) showing that if he who walks according to the (Divine) command wishes a rose to become a thorn, it will become that. 2190
  • در بیان آنک بر فرمان رود  ** گر گلی را خار خواهد آن شود 

  • The evidentiary miracle of Húd, on whom be peace, in the deliverance of the true believers of the community at the moment when the Wind descended.
  • معجزه‌ی هود علیه‌ السلام در تخلص مومنان امت به وقت نزول باد 

  • All the true believers, (seeking refuge) from the violence of the pernicious Wind, seated themselves in the circle (drawn by Húd).
  • مومنان از دست باد ضایره  ** جمله بنشستند اندر دایره 

  • The Wind was (like) the Flood, and His (God's) grace was the ship (Ark): He hath many such arks and floods.
  • یاد طوفان بود و کشتی لطف هو  ** بس چنین کشتی و طوفان دارد او 

  • God makes a king to be (as) an ark (for his subjects), to the end that he, (impelled) by selfishness, may assault the ranks (of his enemies).
  • پادشاهی را خدا کشتی کند  ** تا به حرص خویش بر صفها زند 

  • The king's aim is not that the people should become safe; his aim is that his kingdom should become (like) a fetter (on his foot).
  • قصد شه آن نه که خلق آمن شوند  ** قصدش آنک ملک گردد پای‌بند 

  • The ass that turns the mill is running along: its aim is (to obtain) release, so that it may gain refuge from blows at that moment. 2195
  • آن خراسی می‌دود قصدش خلاص  ** تا بیابد او ز زخم آن دم مناص 

  • Its aim is not to draw some water or thereby (by turning the mill) to make sesame into oil.
  • قصد او آن نه که آبی بر کشد  ** یاکه کنجد را بدان روغن کند 

  • The ox hurries for fear of (receiving) hard blows, not for the purpose of taking the cart and baggage (to their destination);
  • گاو بشتابد ز بیم زخم سخت  ** نه برای بردن گردون و رخت 

  • But God put such fear of pain in him, to the end that good results might be achieved in consequence (of his fear).
  • لیک دادش حق چنین خوف وجع  ** تا مصالح حاصل آید در تبع 

  • Similarly, every shopkeeper works for himself, not for the improvement of the world.
  • هم‌چنان هر کاسبی اندر دکان  ** بهر خود کوشد نه اصلاح جهان 

  • Every one seeks a plaster for his pain, and in consequence of this a whole world is set in order. 2200
  • هر یکی بر درد جوید مرهمی  ** در تبع قایم شده زین عالمی 

  • God made of fear the pillar (support) of this world: because of fear every one has devoted himself to work.
  • حق ستون این جهان از ترس ساخت  ** هر یکی از ترس جان در کار باخت 

  • Praise be to God that on this wise He has made a fear to be the architect and (means for the) improvement of the world.
  • حمد ایزد را که ترسی را چنین  ** کرد او معمار و اصلاح زمین 

  • All these (people) are afraid of (losing) good and (suffering) evil: none that is afraid is himself frightened by himself.
  • این همه ترسنده‌اند از نیک و بد  ** هیچ ترسنده نترسد خود ز خود 

  • In reality, then, (the creator of their fear and) the ruler over (them) all is that One who is near, though He is not perceived by the senses.
  • پس حقیقت بر همه حاکم کسیست  ** که قریبست او اگر محسوس نیست 

  • He is perceived in a certain hiding-place (the heart), but not perceived by the sense of this house (the body). 2205
  • هست او محسوس اندر مکمنی  ** لیک محسوس حس این خانه نی 

  • The sense to which God is manifested is not the sense of this world; it is another.
  • آن حسی که حق بر آن حس مظهرست  ** نیست حس این جهان آن دیگرست 

  • If the animal sense perceived those (Divine) forms (ideas) an ox or an ass would be the Báyazíd of the time.
  • حس حیوان گر بدیدی آن صور  ** بایزید وقت بودی گاو و خر 

  • He who made the body to be the theatre in which every spirit is manifested, He who made the Ark to be the Buráq (steed) of Noah,
  • آنک تن را مظهر هر روح کرد  ** وآنک کشتی را براق نوح کرد 

  • He, if He will, makes (what is) a very ark in (its ordinary) character to be a (destructive) flood for you, O seeker of light.
  • گر بخواهد عین کشتی را به خو  ** او کند طوفان تو ای نورجو 

  • At every moment, O man of little means, He has conjoined with your grief and gladness an ark (to save you) and a flood (to destroy you). 2210
  • هر دمت طوفان و کشتی ای مقل  ** با غم و شادیت کرد او متصل 

  • If you do not perceive the ark and the sea (flood) before you, (then) consider (whence come) the tremors in all your limbs.
  • گر نبینی کشتی و دریا به پیش  ** لرزها بین در همه اجزای خویش 

  • Since his (the trembling man's) eyes do not perceive the source of his fear, he is affrighted by diverse kinds of phantasy.
  • چون نبیند اصل ترسش را عیون  ** ترس دارد از خیال گونه‌گون 

  • (For example), a drunken boor strikes a blind man with his fist: the blind man thinks it is a kicking camel,
  • مشت بر اعمی زند یک جلف مست  ** کور پندارد لگدزن اشترست 

  • Because at that moment he heard a camel's cry: the ear, not the eye, is the mirror for the blind.
  • زانک آن دم بانگ اشتر می‌شنید  ** کور را گوشست آیینه نه دید 

  • (But) then again the blind man says, “No, it was a stone (which some one threw at me), or perhaps it was (a brick) from an echoing dome.” 2215
  • باز گوید کور نه این سنگ بود  ** یا مگر از قبه‌ی پر طنگ بود 

  • It was neither this nor that nor that: He who created fear produced these (phantasies).
  • این نبود و او نبود و آن نبود  ** آنک او ترس آفرید اینها نمود 

  • Certainly fear and trembling are (produced) by another: nobody is frightened by himself, O sorrowful man.
  • ترس و لرزه باشد از غیری یقین  ** هیچ کس از خود نترسد ای حزین 

  • The miserable philosopher calls fear “imagination” (wahm): he has wrongly understood this lesson.
  • آن حکیمک وهم خواند ترس را  ** فهم کژ کردست او این درس را 

  • How should there be any imagination without reality? How should any false coin pass (into circulation) without a genuine one?
  • هیچ وهمی بی‌حقیقت کی بود  ** هیچ قلبی بی‌صحیحی کی رود