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3592-3641

  • چون که خود را پیش او یابد فقط ** چون بود شک چون کند او را غلط
  • And when he finds himself absolutely in front of it, how should there be doubt? How should he mistake it?
  • تشنه‏ای را چون بگویی تو شتاب ** در قدح آب است بستان زود آب‏
  • When you say to a thirsty man, “Make haste! there is water in the cup: take the water at once,”
  • هیچ گوید تشنه کاین دعوی است رو ** از برم ای مدعی مهجور شو
  • Will the thirsty man say in any event?—“This is (mere) assertion: go from my side, O pretender! Get thee far away!
  • یا گواه و حجتی بنما که این ** جنس آب است و از آن ماء معین‏ 3595
  • Or (else) produce some testimony and proof that this is of aqueous kind and consists of the water that runs from a spring.
  • یا به طفل شیر مادر بانگ زد ** که بیا من مادرم هان ای ولد
  • Or (suppose that) a mother cries to her suckling babe, “Come, I am mother: hark, my child!”—
  • طفل گوید مادرا حجت بیار ** تا که با شیرت بگیرم من قرار
  • Will the babe say?—“O mother, bring the proof (of it), so that I may take comfort in thy milk.”
  • در دل هر امتی کز حق مزه ست ** روی و آواز پیمبر معجزه ست‏
  • When in the heart of any community there is savour (spiritual perception) from God, the face and voice of the prophet are (as) an evidentiary miracle.
  • چون پیمبر از برون بانگی زند ** جان امت در درون سجده کند
  • When the prophet utters a cry from without, the soul of the community falls to worship within,
  • ز انکه جنس بانگ او اندر جهان ** از کسی نشنیده باشد گوش جان‏ 3600
  • Because never in the world will the soul's ear have heard from any one a cry of the same kind as his.
  • آن غریب از ذوق آواز غریب ** از زبان حق شنود انی قریب‏
  • That stranger (the soul), by immediate perception of the strange (wondrous) voice, has heard from God's tongue (the words), “Verily I am near.”
  • سجده کردن یحیی علیه السلام در شکم مادر مسیح را علیه السلام
  • How Yahyá, on whom be peace, in his mother's womb bowed in worship to the Messiah (Jesus), on whom be peace.
  • مادر یحیی به مریم در نهفت ** پیشتر از وضع حمل خویش گفت‏
  • The mother of Yahyá, before disburdening herself (of him), said in secret to Mary,
  • که یقین دیدم درون تو شهی است ** کاو اولو العزم و رسول آگهی است‏
  • “I see (it) with certainty, within thee is a King who is possessed of firm purpose and is an Apostle endowed with knowledge (of God).
  • چون برابر اوفتادم با تو من ** کرد سجده حمل من اندر زمن‏
  • When I happened to meet thee, my burden (the unborn child) bowed in worship, O intelligent one.
  • این جنین مر آن جنین را سجده کرد ** کز سجودش در تنم افتاد درد 3605
  • This embryo bowed in worship to that embryo, so that pain arose in my body from its bowing.”
  • گفت مریم من درون خویش هم ** سجده‏ای دیدم از این طفل شکم‏
  • Mary said, “I also felt within me a bowing performed by this babe in the womb.”
  • اشکال آوردن بر این قصه‏
  • On raising a difficulty as to this story.
  • ابلهان گویند کاین افسانه را ** خط بکش زیرا دروغ است و خطا
  • The foolish say, “Cancel this tale, because it is false and erroneous.
  • ز انکه مریم وقت وضع حمل خویش ** بود از بیگانه دور و هم ز خویش‏
  • Because Mary at the time of her delivery was far away both from strangers and kinfolk.
  • از برون شهر آن شیرین فسون ** تا نشد فارغ نیامد خود درون‏
  • Until that woman of sweet address was delivered outside of the town, she indeed came not into it.
  • چون بزادش آن گهانش بر کنار ** بر گرفت و برد تا پیش تبار 3610
  • When she had given birth to him, she then took him up in her lap and carried him to her kinsfolk.
  • مادر یحیی کجا دیدش که تا ** گوید او را این سخن در ماجرا
  • Where did the mother of Yahyá see her to speak these words to her about what had happened?”
  • جواب اشکال‏
  • The answer to the difficulty.
  • این بداند کان که اهل خاطر است ** غایب آفاق او را حاضر است‏
  • Let him (the objector) know that to one who receives ideas (from God) all that is absent in the world is present.
  • پیش مریم حاضر آید در نظر ** مادر یحیی که دور است از بصر
  • To Mary, the mother of Yahyá would appear present, though she was far from her (bodily) sight.
  • دیده‏ها بسته ببیند دوست را ** چون مشبک کرده باشد پوست را
  • One may see a friend (even) with eyes shut, when one has made the skin (the bodily envelope) a lattice (to let in spiritual ideas).
  • ور ندیدش نه از برون نز اندرون ** از حکایت گیر معنی ای زبون‏ 3615
  • And if she saw her neither from without nor from within, take the (essential) meaning of the story, O imbecile!
  • نه چنان کافسانه‏ها بشنیده بود ** همچو شین بر نقش آن چسبیده بود
  • Not like him who had heard (some) fables, and like sh stuck to the (literal) shape of them,
  • تا همی‏گفت آن کلیله بی‏زبان ** چون سخن نوشد ز دمنه بی‏بیان‏
  • So that he would say, “How should Kalíla, having no language, hear words from Dimna who had no power of expression?
  • ور بدانستند لحن همدگر ** فهم آن چون کرد بی‏نطقی بشر
  • And (even) if they knew each other's accents, how should man understand it (their talk), (since it was) without any articulation?
  • در میان شیر و گاو آن دمنه چون ** شد رسول و خواند بر هر دو فسون‏
  • How did Dimna become a messenger between the lion and the ox, and cajole them both with his palaver?
  • چون وزیر شیر شد گاو نبیل ** چون ز عکس ماه ترسان گشت پیل‏ 3620
  • How did the noble ox become the vizier of the lion? How was the elephant terrified by the reflection of the moon?
  • این کلیله و دمنه جمله افتری است ** ور نه کی با زاغ لکلک را مری است‏
  • This Kalíla and Dimna is entirely fiction, or else how has the stork a quarrel with the crow?”
  • ای برادر قصه چون پیمانه‏ای است ** معنی اندر وی مثال دانه‏ای است‏
  • O brother, the story is like a measure: the real meaning in it resembles grain (in the measure).
  • دانه‏ی معنی بگیرد مرد عقل ** ننگرد پیمانه را گر گشت نقل‏
  • The man of intelligence will take the grain of meaning: he will not pay any regard to the measure, (even) if it is removed (altogether).
  • ماجرای بلبل و گل گوش دار ** گر چه گفتی نیست آن جا آشکار
  • Listen to what passes between the rose and the nightingale, though in that case there is no overt speech.
  • سخن گفتن به زبان حال و فهم کردن آن
  • On mute eloquence and the understanding of it.
  • ماجرای شمع با پروانه نیز ** بشنو و معنی گزین کن ای عزیز 3625
  • Listen to what passes between the moth and the candle, and pick out the meaning from the tale.
  • گر چه گفتی نیست سر گفت هست ** هین ببالا پر مپر چون جغد پست‏
  • Albeit there is no speech, there is the inmost soul of speech. Come, fly aloft, do not fly low, like the owl.
  • گفت در شطرنج کاین خانه‏ی رخ است ** گفت خانه از کجاش آمد بدست‏
  • He (the player) at chess said, “This is the house of the rook.” “By what way,” said he (the literalist), “did the house come into its hands?
  • خانه را بخرید یا میراث یافت ** فرخ آن کس کاو سوی معنی شتافت‏
  • Did it buy the house, or inherit it?”—Happy is he that sped towards the (real) meaning!
  • گفت نحوی زید عمرا قد ضرب ** گفت چونش کرد بی‏جرمی ادب‏
  • A grammarian said, “Zayd has struck ‘Amr.” Said (the fool), “How did he chastise him without any offence (on his part)?
  • عمرو را جرمش چه بد کان زید خام ** بی‏گنه او را بزد همچون غلام‏ 3630
  • What was ‘Amr's offence, that that rude Zayd struck him, innocent (though he was), as (if he were) a slave?”
  • گفت این پیمانه‏ی معنی بود ** گندمی بستان که پیمانه است رد
  • He (the grammarian) replied, “This (form of words) is (only) the measure (container) of the meaning signified: take some wheat, for the measure is (to be) rejected.
  • زید و عمرو از بهر اعراب است و ساز ** گر دروغ است آن تو با اعراب ساز
  • Zayd and ‘Amr are for the purpose of (showing) the declension and (grammatical) construction: if that (statement that Zayd struck ‘Amr) is untrue, make up with the declension.”
  • گفت نه من آن ندانم عمرو را ** زید چون زد بی‏گناه و بی‏خطا
  • “Nay,” said he, “I don't know about that. How did Zayd strike ‘Amr without (his committing any) crime or fault?”
  • گفت از ناچار و لاغی بر گشود ** عمرو یک واو فزون دزدیده بود
  • He (the grammarian) in desperation started a joke and said, “‘Amr had stolen a superfluous wáw.
  • زید واقف گشت دزدش را بزد ** چون که از حد برد او را حد سزد 3635
  • Zayd became aware, and struck the stealer of it: since he (‘Amr) carried it beyond bounds (transgressed the law), the punishment serves him right.”
  • پذیرا آمدن سخن باطل در دل باطلان‏
  • How worthless sayings find acceptance in the minds of worthless folk.
  • گفت اینک راست پذرفتم به جان ** کج نماید راست در پیش کجان‏
  • He (the fool) said, “Here you are, this is the truth! I accept (it) with (all) my soul.” Wrong seems right to the wrong-minded.
  • گر بگویی احولی را مه یکی است ** گویدت این دوست و در وحدت شکی است‏
  • If you say to a squinting man, “The moon is one,” he will say to you, “These are two (moons); and there is a (great) doubt as to (the moon's) being one”;
  • ور بر او خندد کسی گوید دو است ** راست دارد این سزای بد خو است‏
  • And if somebody laughs at him and says, “There are two,” he deems it the truth. This (mockery) is what the ill-natured (ignorant and contumacious) fellow deserves.
  • بر دروغان جمع می‏آید دروغ ** الخبیثات الخبیثین زد فروغ‏
  • Lies muster round (those who are living) lies: (the text) the wicked men for the wicked women has thrown light (upon this point).
  • دل فراخان را بود دست فراخ ** چشم کوران را عثار سنگ‏لاخ‏ 3640
  • They whose hearts are (opened) wide (to receive spiritual truths) have wide (far-reaching) hands; they whose (spiritual) eyes are blind have to stumble on stony ground.
  • جستن آن درخت که هر که میوه‏ی آن درخت خورد نمیرد
  • On seeking the tree whereof none that eats  the fruit shall die.
  • گفت دانایی برای داستان ** که درختی هست در هندوستان‏
  • A learned man (once) said, for the sake of (telling) a story, “In India there is a certain tree: