English    Türkçe    فارسی   

6
3671-3720

  • In hunger, then, you are seeing double, for you have regarded a single one as a hundred thousand.
  • در مجاعت پس تو احول دیده‌ای  ** که یکی را صد هزاران دیده‌ای 

  • We had (previously) told of the sickness of the handmaiden and (the story) of the physicians and also their lack of understanding—
  • گفته بودیم از سقام آن کنیز  ** وز طبیبان و قصور فهم نیز 

  • How those physicians were like an unbridled horse, heedless of the rider and having no profit (of him).
  • کان طبیبان هم‌چو اسپ بی‌عذار  ** غافل و بی‌بهره بودند از سوار 

  • (Though) their palates were covered with sores made by the impact of the bit, and their hooves wounded by (continually) changing step,
  • کامشان پر زخم از قرع لگام  ** سمشان مجروح از تحویل گام 

  • They had not become aware (of the truth and never said to themselves), “Lo, on our back is a nimble Trainer who displays masterly skill. 3675
  • ناشده واقف که نک بر پشت ما  ** رایض و چستیست استادی‌نما 

  • Our turning the head to and fro is not caused by this bit, but only by the control of a successful Rider.
  • نیست سرگردانی ما زین لگام  ** جز ز تصریف سوار دوست‌کام 

  • We (are like those who) went into the gardens to gather roses: they seemed to be roses, but they were (really) thorns.”
  • ما پی گل سوی بستان‌ها شده  ** گل نموده آن و آن خاری بده 

  • It never occurred to them to ask, (prompted) by reason, “Who is kicking (bruising) our throats?”
  • هیچ‌شان این نی که گویند از خرد  ** بر گلوی ما کی می‌کوبد لگد 

  • Those (worldly-wise) physicians (are) so enthralled by the secondary cause (that) they have become blind to God's contrivance.
  • آن طبیبان آن‌چنان بنده‌ی سبب  ** گشته‌اند از مکر یزدان محتجب 

  • If you tether an ox in a stall and then find an ass in the place of the ox, 3680
  • گر ببندی در صطبلی گاو نر  ** باز یابی در مقام گاو خر 

  • ’Twould be asinine carelessness, like (that of) a man in slumber, not to inquire who is the secret agent (that has effected the substitution).
  • از خری باشد تغافل خفته‌وار  ** که نجویی تا کیست آن خفیه کار 

  • (Yet) you never said, “Let me see who this changer is: he is not visible; surely, he is a celestial being.”
  • خود نگفته این مبدل تا کیست  ** نیست پیدا او مگر افلاکیست 

  • You have shot an arrow to the right and have seen your arrow go to the left.
  • تیر سوی راست پرانیده‌ای  ** سوی چپ رفتست تیرت دیده‌ای 

  • You have ridden in chase of a deer and have made yourself the prey of a hog.
  • سوی آهویی به صیدی تاختی  ** خویش را تو صید خوکی ساختی 

  • You have run after some gain for the purpose of stuffing yourself: the gain has not reached (you) and you have been cast into prison. 3685
  • در پی سودی دویده بهر کبس  ** نارسیده سود افتاده به حبس 

  • You have dug pits for others and have seen yourself fall into them.
  • چاهها کنده برای دیگران  ** خویش را دیده فتاده اندر آن 

  • Since the Lord has disappointed you in regard to the means (of obtaining your desire), then why do not you become suspicious of the means?
  • در سبب چون بی‌مرادت کرد رب  ** پس چرا بدظن نگردی در سبب 

  • Many a one has become an emperor by dint of toil, while (many) another has been made destitute by that (same) toil.
  • بس کسی از مکسبی خاقان شده  ** دیگری زان مکسبه عریان شده 

  • Many a one has been made (rich as) Qárún by marriage, and many a one has been made bankrupt by marriage.
  • بس کس از عقد زنان قارون شده  ** بس کس از عقد زنان مدیون شده 

  • The means, then, is turning about, like the tail of an ass: ’tis better not to rely upon it. 3690
  • پس سبب گردان چو دم خر بود  ** تکیه بر وی کم کنی بهتر بود 

  • And if you take the means, you should not take it boldly, for beneath it there are many hidden banes.
  • ور سبب گیری نگیری هم دلیر  ** که بس آفت‌هاست پنهانش به زیر 

  • This prudence and precaution is the gist of the saving clause, for this (Divine) decree (often) makes the ass appear to be a goat.
  • سر استثناست این حزم و حذر  ** زانک خر را بز نماید این قدر 

  • Although he whose eye it (the Divine decree) has bandaged is clever, (yet) because of his seeing double, in his eyes the ass is a goat.
  • آنک چشمش بست گرچه گربزست  ** ز احولی اندر دو چشمش خربزست 

  • Since God is the Turner of eyes, who (else) should turn the heart and the thoughts?
  • چون مقلب حق بود ابصار را  ** که بگرداند دل و افکار را 

  • (Hence) you deem a pit to be a pleasant house, you deem a trap to be a dainty bait. 3695
  • چاه را تو خانه‌ای بینی لطیف  ** دام را تو دانه‌ای بینی ظریف 

  • This is not sophistry (scepticism), it is God's turning: it shows where the realities are.
  • این تفسطط نیست تقلیب خداست  ** می‌نماید که حقیقتها کجاست 

  • He who denies the realities is wholly involved in a phantasy.
  • آنک انکار حقایق می‌کند  ** جملگی او بر خیالی می‌تند 

  • He does not say (to himself), “Thy thinking (that all is) phantasy (illusion) is also a phantasy: rub an eye (and see)!”
  • او نمی‌گوید که حسبان خیال  ** هم خیالی باشدت چشمی به مال 

  • How the Sultan's sons went to the forbidden fortress, inasmuch as man eagerly covets that which he is refused—“We rendered our service, but thy evil nature could not buy the servant (could not profit by the service that we rendered).” They trod all their father's injunctions and counsels underfoot, so that they fell into the pit of tribulation, and their reproachful souls (consciences) were saying to them, “Did not a warner come to you?” while they, weeping and contrite, replied, “If we had been wont to hearken or understand we should not have been among those who dwell in the flaming Fire.”
  • رفتن پسران سلطان به حکم آنک الانسان حریص علی ما منع ما بندگی خویش نمودیم ولیکن خوی بد تو بنده ندانست خریدن به سوی آن قلعه‌ی ممنوع عنه آن همه وصیت‌ها و اندرزهای پدر را زیر پا نهادند تا در چاه بلا افتادند و می‌گفتند ایشان را نفوس لوامه الم یاتکم نذیر ایشان می‌گفتند گریان و پشیمان لوکنا نسمع او نعقل ماکنا فی اصحاب السعیر 

  • This discourse hath no end. The party (of travellers) took their way to seek that castle.
  • این سخن پایان ندارد آن فریق  ** بر گرفتند از پی آن دز طریق 

  • They approached the tree of the forbidden fruit, they went forth from the file of the sincere. 3700
  • بر درخت گندم منهی زدند  ** از طویله‌ی مخلصان بیرون شدند 

  • Since they were made more ardent by their father's prohibition and veto, they raised their heads (rebelliously) towards that fortress.
  • چون شدند از منع و نهیش گرم‌تر  ** سوی آن قلعه بر آوردند سر 

  • In spite of the orders of the elect King (they advanced) to the fortress which is the destroyer of self-restraint and the robber of rationality.
  • بر ستیز قول شاه مجتبی  ** تا به قلعه‌ی صبرسوز هش‌ربا 

  • Turning their backs on the (bright) day, they came in the dark night in defiance of counsel-bestowing Reason
  • آمدند از رغم عقل پندتوز  ** در شب تاریک بر گشته ز روز 

  • Into the beautiful fortress adorned with pictures, (which had) five gates to the sea and five to the land—
  • اندر آن قلعه‌ی خوش ذات الصور  ** پنج در در بحر و پنجی سوی بر 

  • Five of those (gates), like the (external) senses, facing towards colour and perfume (the material world); five of them, like the interior senses, seeking the (world of) mystery. 3705
  • پنج از آن چون حس به سوی رنگ و بو  ** پنج از آن چون حس باطن رازجو 

  • By those thousands of pictures and designs and decorations they (the princes) were made mightily restless (so that they wandered) to and fro (in amazement).
  • زان هزاران صورت و نقش و نگار  ** می‌شدند از سو به سو خوش بی‌قرار 

  • Do not be intoxicated with these cups, which are (phenomenal) forms, lest thou become a carver of idols and an idolater.
  • زین قدح‌های صور کم‌باش مست  ** تا نگردی بت‌تراش و بت‌پرست 

  • Abandon the cups, namely, the (phenomenal) forms: do not tarry! There is wine in the cup, but it is not (derived) from the cup.
  • از قدح‌های صور بگذر مه‌ایست  ** باده در جامست لیک از جام نیست 

  • Open thy mouth wide to the Giver of the wine: when the wine comes, the cup will not be lacking.
  • سوی باده‌بخش بگشا پهن فم  ** چون رسد باده نیاید جام کم 

  • (God said), “O Adam, seek My heart-enthralling Reality: take leave of the husk and (outward) form of the (forbidden) wheat.” 3710
  • آدما معنی دلبندم بجوی  ** ترک قشر و صورت گندم بگوی 

  • Since sand was turned into flour for the Friend (Abraham), know that the wheat is deposed from its office, O noble one.
  • چونک ریگی آرد شد بهر خلیل  ** دانک معزولست گندم ای نبیل 

  • Form is brought into existence by the Formless, just as smoke is produced by a fire.
  • صورت از بی‌صورت آید در وجود  ** هم‌چنانک از آتشی زادست دود 

  • The least blemish in the qualities of that which is endowed with form becomes annoying when you regard it continually;
  • کمترین عیب مصور در خصال  ** چون پیاپی بینیش آید ملال 

  • (But) Formlessness throws you into absolute bewilderment: from non-instrumentality a hundred kinds of instruments are born.
  • حیرت محض آردت بی‌صورتی  ** زاده صد گون آلت از بی‌آلتی 

  • Handlessness is weaving (fashioning) hands: the Soul of the soul makes a (fully) formed Man. 3715
  • بی ز دستی دست‌ها بافد همی  ** جان جان سازد مصور آدمی 

  • ’Tis like as (when) from separation and union diverse fancies are woven (conceived) in the heart.
  • آنچنان که اندر دل از هجر و وصال  ** می‌شود بافیده گوناگون خیال 

  • Does this cause ever resemble its effect? Does the cry (of pain) and lamentation ever resemble the loss (that caused it)?
  • هیچ ماند این مثر با اثر  ** هیچ ماند بانگ و نوحه با ضرر 

  • The lamentation has a form, the loss is formless: they (the losers) gnaw their hands on account of a loss that has no hand.
  • نوحه را صورت ضرر بی‌صورتست  ** دست خایند از ضرر کش نیست دست 

  • This comparison, O seeker of guidance, does not fit (the case), (but) ’tis the best effort a poor man can make to explain it.
  • این مثل نالایقست ای مستدل  ** حیله‌ی تفهیم را جهد المقل 

  • The formless working (of God) sows (the seed of) a form (idea), (whence) there grows up a body endowed with senses and a (rational) faculty, 3720
  • صنع بی‌صورت بکارد صورتی  ** تن بروید با حواس و آلتی