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3513-3562

  • گر یکی خلطی فزون شد از عرض ** در تن مردم پدید آید مرض‏
  • If by accident (any) one humour become excessive, disease appears in the human body.
  • بر قرین خویش مفزا در صفت ** کان فراق آرد یقین در عاقبت‏
  • Do not exceed in (any) quality him that is thy yoke-fellow, for that will assuredly bring about separation (between you) in the end.
  • نطق موسی بد بر اندازه و لیک ** هم فزون آمد ز گفت یار نیک‏ 3515
  • The speech of Moses was in measure, but even so it exceeded the words of his good friend.
  • آن فزونی با خضر آمد شقاق ** گفت رو تو مکثری هذا فراق‏
  • That excess resulted in (his) opposing Khadir; and he (Khadir) said, ‘Go, thou art one that talks too much: this is a (cause of) separation (between us).’
  • موسیا بسیار گویی دور شو ** ور نه با من گنگ باش و کور شو
  • O (thou who resemblest) Moses, thou art garrulous. Go far off, or else be dumb with me and blind!
  • ور نرفتی وز ستیزه شسته‏ای ** تو به معنی رفته‏ای بگسسته‏ای‏
  • And if thou goest not, but remainest sitting (here) in despite (of me), thou art gone in reality and severed (from my company).”
  • چون حدث کردی تو ناگه در نماز ** گویدت سوی طهارت رو به تاز
  • When suddenly you commit an act of (legal) impurity in the ritual prayer, it (the prayer) says to you, “Go speedily to purify yourself”;
  • ور نرفتی خشک جنبان می‏شوی ** خود نمازت رفت بنشین ای غوی‏ 3520
  • And if you go not, you will be moving (exerting yourself) in vain; verily your prayer is gone beforehand (already), O misguided man!
  • رو بر آنها که هم جفت تواند ** عاشقان و تشنه‏ی گفت تواند
  • Go to them that are your mates, (them) that are enamoured of your discourse and thirsting for it.
  • پاسبان بر خوابناکان بر فزود ** ماهیان را پاسبان حاجت نبود
  • One who keeps watch is superior to those who slumber: the (spiritual) fish have no need of one who keeps watch.
  • جامه پوشان را نظر بر گازر است ** جان عریان را تجلی زیور است‏
  • Those who wear clothes look to the launderer, (but) the soul of the naked hath (Divine) illumination as its adornment.
  • یا ز عریانان به یک سو باز رو ** یا چو ایشان فارغ از تن جامه شو
  • Either withdraw (and turn) aside from the naked, or like them become free from body-garments.
  • ور نمی‏تانی که کل عریان شوی ** جامه کم کن تا ره اوسط روی‏ 3525
  • And if you cannot become wholly naked, make your garments less, so that you may tread the middle path.
  • عذر گفتن فقیر به شیخ‏
  • How the dervish excused himself to the Shaykh.
  • پس فقیر آن شیخ را احوال گفت ** عذر را با آن غرامت کرد جفت‏
  • Then the dervish told the Shaykh how the case stood, and coupled excuses with the discharge of that obligation.
  • مر سؤال شیخ را داد او جواب ** چون جوابات خضر خوب و صواب‏
  • To the Shaykh's questions he gave answer good and right, like the answers of Khadir—
  • آن جوابات سؤالات کلیم ** کش خضر بنمود از رب علیم‏
  • (Namely) those answers to the questions of Moses which Khadir, (inspired) by the all-knowing Lord, set forth to him,
  • گشت مشکلهاش حل و افزون زیاد ** از پی هر مشکلش مفتاح داد
  • (So that) his difficulties became solved, and he (Khadir) gave to him (Moses) the key to every question (in a way) beyond telling.
  • از خضر درویش هم میراث داشت ** در جواب شیخ همت بر گماشت‏ 3530
  • The dervish also had (a spiritual) inheritance from Khadir; (hence) he bent his will to answering the Shaykh.
  • گفت راه اوسط ار چه حکمت است ** لیک اوسط نیز هم با نسبت است‏
  • He said, “Although the middle path is (the way of) wisdom, yet the middle path too is relative.
  • آب جو نسبت به اشتر هست کم ** لیک باشد موش را آن همچو یم‏
  • Relatively to a camel, the water in the stream is little, but to a mouse it is like the ocean.
  • هر که را باشد وظیفه چار نان ** دو خورد یا سه خورد هست اوسط آن‏
  • If any one has an allowance of four loaves and eats two or three, that is the mean;
  • ور خورد هر چار دور از اوسط است ** او اسیر حرص مانند بط است‏
  • But if he eat all the four, it is far from the mean: he is in bondage to greed, like a duck.
  • هر که او را اشتها ده نان بود ** شش خورد می‏دان که اوسط آن بود 3535
  • If one has appetite for ten loaves and eats six, know that that is the mean.
  • چون مرا پنجاه نان هست اشتهی ** مر ترا شش گرده هم دستیم نی‏
  • When I have appetite for fifty loaves, and you for (no more than) six scones, we are not equivalent.
  • تو به ده رکعت نماز آیی ملول ** من به پانصد در نیایم در نحول‏
  • You may be tired by ten rak‘as (of prayer), I may not be worn thin by five hundred.
  • آن یکی تا کعبه حافی می‏رود ** و آن یکی تا مسجد از خود می‏شود
  • One goes bare-foot (all the way) to the Ka‘ba, and one becomes beside himself (with exhaustion in going) as far as the mosque.
  • آن یکی در پاکبازی جان بداد ** وین یکی جان کند تا یک نان بداد
  • One in utter self-devotion gives his life, one is agonised at giving a single loaf.
  • این وسط در با نهایت می‏رود ** که مرا آن را اول و آخر بود 3540
  • This mean belongs to (the realm of) the finite, for that (finite) has a beginning and end.
  • اول و آخر بباید تا در آن ** در تصور گنجد اوسط یا میان‏
  • A beginning and end are necessary in order that the mean or middle (point) between them may be conceived in imagination.
  • بی‏نهایت چون ندارد دو طرف ** کی بود او را میانه منصرف‏
  • Inasmuch as the infinite has not (these) two limits, how should the mean be applicable to it?
  • اول و آخر نشانش کس نداد ** گفت لو کان له البحر مداد
  • No one has shown it to have beginning or end. He (God) said, ‘If the sea were to become ink for it (the Word of God)…’
  • هفت دریا گر شود کلی مداد ** نیست مر پایان شدن را هیچ امید
  • If the Seven Seas should become entirely ink, (still) there is no hope of coming to an end.
  • باغ و بیشه گر بود یک سر قلم ** زین سخن هرگز نگردد هیچ کم‏ 3545
  • If orchards and forests should become pens altogether, there would never be any decrease in this Word.
  • آن همه حبر و قلم فانی شود ** وین حدیث بی‏عدد باقی بود
  • All that ink and (all those) pens pass away, and this numberless Word is everlasting.
  • حالت من خواب را ماند گهی ** خواب پندارد مر آن را گمرهی‏
  • At times my state resembles sleep: a misguided person may think it is sleep.
  • چشم من خفته دلم بیدار دان ** شکل بی‏کار مرا بر کار دان‏
  • Know that my eyes are asleep, (but) my heart is awake: know that my (seemingly) inactive form is (really) in action.
  • گفت پیغمبر که عینای تنام ** لا ینام قلبی عن رب الأنام‏
  • The Prophet said, ‘My eyes sleep, (but) my heart is not asleep to the Lord of created beings.’
  • چشم تو بیدار و دل خفته به خواب ** چشم من خفته دلم در فتح باب‏ 3550
  • Your eyes are awake, and your heart is sunk in slumber; my eyes are asleep, (but) my heart is in (contemplation of) the opening of the door (of Divine grace).
  • مر دلم را پنج حس دیگر است ** حس دل را هر دو عالم منظر است‏
  • My heart hath five senses other (than the physical): both the worlds (external and spiritual) are the stage (theatre) for the senses of the heart.
  • تو ز ضعف خود مکن در من نگاه ** بر تو شب بر من همان شب چاشت‏گاه‏
  • Do not regard me from (the standpoint of) your infirmity: to you ’tis night, to me that same night is morningtide.
  • بر تو زندان بر من آن زندان چو باغ ** عین مشغولی مرا گشته فراغ‏
  • To you ’tis prison, to me that prison is like a garden: to me the most absolute state of occupation (with the world) has become (a state of spiritual) freedom.
  • پای تو در گل مرا گل گشته گل ** مر ترا ماتم مرا سور و دهل‏
  • Your feet are in the mud; to me the mud has become roses. You have mourning; I have feasting and drums.
  • در زمینم با تو ساکن در محل ** می‏دوم بر چرخ هفتم چون زحل‏ 3555
  • (Whilst) I am dwelling with you in some place on the earth, I am coursing over the seventh sphere (of Heaven), like Saturn.
  • همنشینت من نیم سایه‏ی من است ** برتر از اندیشه‏ها پایه‏ی من است‏
  • ’Tis not I that am seated beside you, ’tis my shadow: my rank is higher than (the reach of) thoughts,
  • ز انکه من ز اندیشه‏ها بگذشته‏ام ** خارج اندیشه پویان گشته‏ام‏
  • Because I have passed beyond (all) thoughts, and have become a swift traveler outside (the region of) thought.
  • حاکم اندیشه‏ام محکوم نی ** ز انکه بنا حاکم آمد بر بنا
  • I am the ruler of thought, not ruled (by it), because the builder is ruler over the building.
  • جمله خلقان سخره‏ی اندیشه‏اند ** ز آن سبب خسته دل و غم پیشه‏اند
  • All creatures are subjugated to thought; for that reason they are sore in heart and practised in sorrow.
  • قاصدا خود را به اندیشه دهم ** چون بخواهم از میانشان بر جهم‏ 3560
  • I yield myself to thought purposely, (but) when I will I spring up from the midst of them (that are under its sway).
  • من چو مرغ اوجم اندیشه مگس ** کی بود بر من مگس را دست‏رس‏
  • I am as a bird of the zenith, thought is a gnat: how should a gnat have power over me?
  • قاصدا زیر آیم از اوج بلند ** تا شکسته پایگان بر من تنند
  • Purposely I come down from the lofty zenith, that those of base degree may attain to me.