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6
312-361

  • Her mother (too) was sitting there to keep watch, lest he should make any attempt in the daytime.
  • مادرش آنجا نشسته پاسبان  ** که نباید کو کند روز امتحان 

  • He eyed her sulkily for awhile: then with both hands (spread) he gave her the ten (fingers).
  • ساعتی در وی نظر کرد از عناد  ** آنگهان با هر دو دستش ده بداد 

  • “May no one,” he exclaimed, “live in wedlock with a nasty evil-doing bride like thee!
  • گفت کس را خود مبادا اتصال  ** با چو تو ناخوش عروس بدفعال 

  • By day thy face is the face of fresh young ladies; noctu penis tuus turpis pejor est quam veretrum asini.” [By day thy face is the face of fresh young ladies; by night, your ugly penis (is) worse than the penis of an ass.”] 315
  • روز رویت روی خاتونان تر  ** کیر زشتت شب بتر از کیر خر 

  • Even so all the pleasures of this world are very delightful (when viewed) from a distance before the (actual) test.
  • هم‌چنان جمله نعیم این جهان  ** بس خوشست از دور پیش از امتحان 

  • Seen from a distance they appear (like refreshing) water, (but) when you approach (them) they are a mirage.
  • می‌نماید در نظر از دور آب  ** چون روی نزدیک باشد آن سراب 

  • She (the World) is a stinking hag, though by reason of her great blandishments she displays herself like a young bride.
  • گنده پیرست او و از بس چاپلوس  ** خویش را جلوه کند چون نو عروس 

  • Hark! Do not be deceived by her rouge, do not taste her sherbet which is mixed with poison!
  • هین مشو مغرور آن گلگونه‌اش  ** نوش نیش‌آلوده‌ی او را مچش 

  • Have patience (self-restraint), for patience is the key to joy, lest like Faraj you fall into a hundred (grievous) straits. 320
  • صبر کن کالصبر مفتاح الفرج  ** تا نیفتی چون فرج در صد حرج 

  • Her (the World's) bait is visible, (but) her trap is hidden: at first (sight) her favours seem sweet to you.
  • آشکارا دانه پنهان دام او  ** خوش نماید ز اولت انعام او 

  • Explaining that this self-delusion was not (peculiar) to that Hindú alone; on the contrary, every human being is afflicted with a similar self-delusion at every stage (of the journey), except those whom God has preserved.
  • در بیان آنک این غرور تنها آن هندو را نبود بلک هر آدمیی به چنین غرور مبتلاست در هر مرحله‌ای الا من عصم الله 

  • Since you are attached to those (worldly goods), oh, beware! How often (afterwards) will you sob piteously in repentance!
  • چون بپیوستی بدان ای زینهار  ** چند نالی در ندامت زار زار 

  • The names “princehood,” “vizierate,” and “kingship” (are enticing, but) hidden beneath them is death and pain and giving up the ghost.
  • نام میری و وزیری و شهی  ** در نهانش مرگ و درد و جان‌دهی 

  • Be a slave (of God) and walk on the earth like a horse (under the rider), not like a bier which is carried on the necks (of the bearers).
  • بنده باش و بر زمین رو چون سمند  ** چون جنازه نه که بر گردن برند 

  • The ungrateful (worldly) man wishes all people to carry him: they bring him, like a dead rider, to the grave. 325
  • جمله را حمال خود خواهد کفور  ** چون سوار مرده آرندش به گور 

  • If you dream of any one (being carried) on a bier, he will become a high-stirruped rider of (will rise to high eminence in) office.
  • بر جنازه هر که را بینی به خواب  ** فارس منصب شود عالی رکاب 

  • Inasmuch as the coffin is a burden on the people (who carry it), these grandees have laid the burden (of their rank and riches) on (the necks of) the people (whom they oppress).
  • زانک آن تابوت بر خلقست بار  ** بار بر خلقان فکندند این کبار 

  • Do not lay your burden on any one, lay it on yourself: do not seek eminence, ’tis best to be poor.
  • بار خود بر کس منه بر خویش نه  ** سروری را کم طلب درویش به 

  • Do not be perpetually riding on the necks of people, lest gout attack your feet.
  • مرکب اعناق مردم را مپا  ** تا نیاید نقرست اندر دو پا 

  • The vehicle which you will curse in the end, saying, “Thou resemblest a (flourishing) city, but thou art (really) a ruined village”— 330
  • مرکبی را که آخرش تو ده دهی  ** که به شهری مانی و ویران‌دهی 

  • Curse it now when it (still) appears to you like a city, in order that (ultimately) you may not have to unload in the wilderness.
  • ده دهش اکنون که چون شهرت نمود  ** تا نباید رخت در ویران گشود 

  • Curse it now when you (still) possess a hundred gardens, lest you become unable (to renounce it) and (become) devoted to the wilderness (of worldly fortune).
  • ده دهش اکنون که صد بستانت هست  ** تا نگردی عاجز و ویران‌پرست 

  • The Prophet said, “If thou desirest Paradise from God, desire nothing from any one (else).
  • گفت پیغامبر که جنت از اله  ** گر همی‌خواهی ز کس چیزی مخواه 

  • When thou desirest nothing (from any one), I am thy surety for the Garden of resort and the vision of God.”
  • چون نخواهی من کفیلم مر ترا  ** جنت الماوی و دیدار خدا 

  • Because of this suretyship that Companion (of the Prophet) became so independent (of others) that one day when he had mounted (his horse), 335
  • آن صحابی زین کفالت شد عیار  ** تا یکی روزی که گشته بد سوار 

  • And the whip fell right out of his hand, he himself dismounted and did not ask any one to give it to him.
  • تازیانه از کفش افتاد راست  ** خود فرو آمد ز کس آنرا نخواست 

  • He (God), from whose gifts no evil cometh, knows (your want) and Himself will give it without any asking.
  • آنک از دادش نیاید هیچ بد  ** داند و بی‌خواهشی خود می‌دهد 

  • But if you ask by God's command, that is right: such asking is the way followed by the prophets.
  • ور به امر حق بخواهی آن رواست  ** آنچنان خواهش طریق انبیاست 

  • When the Beloved has signified (that you should do so and so), ’tis evil no more: infidelity (itself) becomes faith when the infidelity is for His sake.
  • بد نماند چون اشارت کرد دوست  ** کفر ایمان شد چون کفر از بهر اوست 

  • Any evil deed prompted by His command surpasses (all) the good deeds in the world. 340
  • هر بدی که امر او پیش آورد  ** آن ز نیکوهای عالم بگذرد 

  • Even if the skin (exterior) of the oyster-shell be damaged, do not curse it, for within it there are a hundred thousand pearls.
  • زان صدف گر خسته گردد نیز پوست  ** ده مده که صد هزاران در دروست 

  • This topic hath no end. Return to the King (God) and become endued with the nature of the falcon.
  • این سخن پایان ندارد بازگرد  ** سوی شاه و هم‌مزاج بازگرد 

  • Like pure gold, return to the mine, in order that your hands may be delivered from (the necessity of) giving the ten (fingers);
  • باز رو در کان چو زر ده‌دهی  ** تا رهد دستان تو از ده‌دهی 

  • (For) when they (worldlings) admit a phenomenal form into their hearts, in the end they curse it in contrition.
  • صورتی را چون بدل ره می‌دهند  ** از ندامت آخرش ده می‌دهند 

  • The repentance they show is like that of the moth: (soon) forgetfulness draws them back again to the (same) work. 345
  • توبه می‌آرند هم پروانه‌وار  ** باز نسیان می‌کشدشان سوی کار 

  • Like the moth, he (such a one) deems the fire (seen) from a distance to be light, and packs off (sets out) towards it.
  • هم‌چو پروانه ز دور آن نار را  ** نور دید و بست آن سو بار را 

  • As soon as he comes (to the fire), it burns his wings, and he flees; and (then) again he falls, like (greedy) children (in a hurry), and spills the salt.
  • چون بیامد سوخت پرش را گریخت  ** باز چون طفلان فتاد و ملح ریخت 

  • Once more, thinking and hoping to profit, he quickly dashes himself on the fire of that candle.
  • بار دیگر بر گمان طمع سود  ** خویش زد بر آتش آن شمع زود 

  • Once more he is scorched and recoils; (then) again the greed of his heart makes him forgetful and intoxicated.
  • بار دیگر سوخت هم واپس بجست  ** باز کردش حرص دل ناسی و مست 

  • At the moment when he recoils on being scorched, he gives the ten (fingers), like the Hindú (slave), to the candle, 350
  • آن زمان کز سوختن وا می‌جهد  ** هم‌چو هندو شمع را ده می‌دهد 

  • Saying, “Oh, thy face is splendid as the night-illuming moon, but oh, in (actual) intercourse thou art false and destructive to him that is duped (by thee).”
  • که ای رخت تابان چون ماه شب‌فروز  ** وی به صحبت کاذب و مغرورسوز 

  • (Then) again his repentance and moaning go out of his memory, for God hath made the stratagems of the liars to be feeble.
  • باز از یادش رود توبه و انین  ** کاوهن الرحمن کید الکاذبین 

  • Concerning the interpretation, in a general sense, of the Verse: “as often as they kindle a fire for war.”
  • در عموم تاویل این آیت کی کلما اوقدوا نارا للحرب 

  • As often as they kindle the fire of (spiritual) warfare, God quenches their fire so that it is put out (entirely).
  • کلما هم اوقدوا نار الوغی  ** اطفاء الله نارهم حتی انطفا 

  • He (such an one) makes a resolution, saying, “O (my) heart, do not stay there!” (but soon) he becomes forgetful, for he is not (really) resolute.
  • عزم کرده که دلا آنجا مه‌ایست  ** گشته ناسی زانک اهل عزم نیست 

  • Since there was no seed of sincerity sown by him, God has caused him to forget that (resolution). 355
  • چون نبودش تخم صدقی کاشته  ** حق برو نسیان آن بگماشته 

  • Though he strikes the match of his heart, the Hand of God is always extinguishing the star (spark).
  • گرچه بر آتش‌زنه‌ی دل می‌زند  ** آن ستاره‌ش را کف حق می‌کشد 

  • A Story in further exposition of this.
  • قصه‌ای هم در تقریر این 

  • A man of trust heard a sound of footsteps (in his house) during the night: he took up the fire-lighter to strike a flame.
  • شرفه‌ای بشنید در شب معتمد  ** برگرفت آتش‌زنه که آتش زند 

  • At that (same) moment the thief came and sat down beside him, and whenever the tinder caught (fire) he put it out,
  • دزد آمد آن زمان پیشش نشست  ** چون گرفت آن سوخته می‌کرد پست 

  • Laying the tip of his finger on the place, in order that the fiery star (spark) might vanish.
  • می‌نهاد آنجا سر انگشت را  ** تا شود استاره‌ی آتش فنا 

  • The Khwája thought it was dying of itself: he didn't see that the thief was extinguishing it. 360
  • خواجه می‌پنداشت کز خود می‌مرد  ** این نمی‌دید او که دزدش می‌کشد 

  • The Khwája said, “This tinder was moist: on account of its wetness the star (spark) is dying at once.”
  • خواجه گفت این سوخته نمناک بود  ** می‌مرد استاره از تریش زود