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5
1127-1151

  • دیده منزلها ز اصل و از اساس  ** چون قلاووز آن خبیر و ره‌شناس 
  • Having perceived (all) the stages from the source and foundation, possessed of experience and knowing the way like (skilled) guides.”
  • شاه را گفتند اشکنجه‌ش بکن  ** تا نگوید جنس او هیچ این سخن 
  • They said to the king, “Put him to the rack, that a person of his sort may never (again) speak such words.”
  • شاه دیدش بس نزار و بس ضعیف  ** که به یک سیلی بمیرد آن نحیف 
  • The king saw that he was very thin and infirm, so that such an emaciated man would die at a single blow.
  • کی توان او را فشردن یا زدن  ** که چو شیشه گشته است او را بدن  1130
  • (He thought to himself), “How is it possible to torture or beat him, since his body has become as (fragile as) a glass?
  • لیک با او گویم از راه خوشی  ** که چرا داری تو لاف سر کشی 
  • But I will speak to him kindly and say, ‘Why dost thou boast of (this) high estate?’
  • که درشتی ناید اینجا هیچ کار  ** هم به نرمی سر کند از غار مار 
  • For here harshness is of no use: ’tis by gentleness that the snake puts forth its head (is induced to come forth) from the hole.”
  • مردمان را دور کرد از گرد وی  ** شه لطیفی بود و نرمی ورد وی 
  • He caused the people to withdraw from around him (the claimant): the king was a gracious man, and gentleness was his way.
  • پس نشاندش باز پرسیدش ز جا  ** که کجا داری معاش و ملتجی 
  • Then he bade him be seated, and asked him concerning his dwelling-place, saying, “Where hast thou thy means of livelihood and refuge?”
  • گفت ای شه هستم از دار السلام  ** آمده از ره درین دار الملام  1135
  • He replied, “O king, I belong to the Abode of Peace: I have come from the road (after having journeyed) to this Abode of Blame.
  • نه مرا خانه‌ست و نه یک همنشین  ** خانه کی کردست ماهی در زمین 
  • I have neither home nor any companion: when has a fish made its home on the earth?”
  • باز شه از روی لاغش گفت باز  ** که چه خوردی و چه داری چاشت‌ساز 
  • Again the king answered him, saying by way of jest, “What (food) hast thou eaten and what provision hast thou (made) for the morning meal?
  • اشتهی داری چه خوردی بامداد  ** که چنین سرمستی و پر لاف و باد 
  • Hast thou appetite? What didst thou eat at daybreak that thou art so intoxicated and boastful and blustering?”
  • گفت اگر نانم بدی خشک و طری  ** کی کنیمی دعوی پیغامبری 
  • He replied, “If I had bread, (whether) dry or moist, how should I lay claim to prophecy?
  • دعوی پیغامبری با این گروه  ** هم‌چنان باشد که دل جستن ز کوه  1140
  • To claim to be a prophet amongst these people is like seeking a heart from a mountain.
  • کس ز کوه و سنگ عقل و دل نجست  ** فهم و ضبط نکته‌ی مشکل نجست 
  • No one (ever) sought intellect and heart from mountains and rocks: none sought (from them) understanding and apprehension of a difficult point of discourse.
  • هر چه گویی باز گوید که همان  ** می‌کند افسوس چون مستهزیان 
  • Whatever you say, the mountain replies the same: it makes a mock (of you) like the scoffers.
  • از کجا این قوم و پیغام از کجا  ** از جمادی جان کرا باشد رجا 
  • What relation exists between this folk and the (Divine) message? Who can hope for (spiritual) life from a soulless thing?
  • گر تو پیغام زنی آری و زر  ** پیش تو بنهند جمله سیم و سر 
  • If you bring (them) a message concerning a woman or gold, they will all lay before you their money and lives (in entire devotion)—
  • که فلان جا شاهدی می‌خواندت  ** عاشق آمد بر تو او می‌داندت  1145
  • (The message), ‘A sweetheart in such and such a place invites thee (to come to her): she is in love with thee, she knows thee.’
  • ور تو پیغام خدا آری چو شهد  ** که بیا سوی خدا ای نیک‌عهد 
  • But if you bring (them) the honey-like message of God, ‘Come to God, O thou who hast a good covenant (with Him);
  • از جهان مرگ سوی برگ رو  ** چون بقا ممکن بود فانی مشو 
  • Go from the world of death towards the (eternal) provision: since everlastingness is possible, do not be perishing’—
  • قصد خون تو کنند و قصد سر  ** نه از برای حمیت دین و هنر 
  • They will seek (to shed) thy blood and (take) thy life, not in zeal for religion and (spiritual and moral) excellence.
  • سبب عداوت عام و بیگانه زیستن ایشان به اولیاء خدا کی بحقشان می‌خوانند و با آب حیات ابدی 
  • The reason why the vulgar are at enmity with, and live in estrangement from, the saints of God who call them unto God and the Water of Life everlasting.
  • بلک از چفسیدگی در خان و مان  ** تلخشان آید شنیدن این بیان 
  • Nay, but on account of their sticking to house and goods ’tis bitter (hateful) to them to hear this exposition (given by the prophets).
  • خرقه‌ای بر ریش خر چفسید سخت  ** چونک خواهی بر کنی زو لخت لخت  1150
  • (Suppose) a rag is stuck fast upon the donkey's sore: when you wish to tear it off, bit by bit,
  • جفته اندازد یقین آن خر ز درد  ** حبذا آن کس کزو پرهیز کرد 
  • The donkey, because of the pain (inflicted on him), will certainly kick: happy the man who abstained from (touching) him!—