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2
546-595

  • از تو خواهم آن چه من دادم به تو ** باز ده آن چه فرستادم به تو
  • Discuss (the matter) with propriety, don't argue: deliver back to me what I delivered to you.
  • بحث با توجیه کن حجت میار ** آن چه بسپردم ترا واپس سپار
  • I demand from you what I gave to you: return that which I sent to you.
  • گفت پیغمبر که دستت هر چه برد ** بایدش در عاقبت واپس سپرد
  • The Prophet said that whatever your hand has taken must in the end be restored (to its owner).
  • ور نه‏ای از سرکشی راضی بدین ** نک من و تو خانه‏ی قاضی دین‏
  • And if you, from insolence, are not content with this, look here, let us (go) to the house of the Cadi of (our) religion.”
  • گفت من مغلوب بودم صوفیان ** حمله آوردند و بودم بیم جان‏ 550
  • The servant said, “I was overpowered: the Súfís rushed (on me), and I was in fear for my life.
  • تو جگر بندی میان گربگان ** اندر اندازی و جویی ز آن نشان‏
  • Do you throw a liver with the parts next it amongst cats, and (then) seek the trace of it?
  • در میان صد گرسنه گرده‏ای ** پیش صد سگ گربه‏ی پژمرده‏ای‏
  • One cake of bread amongst a hundred hungry people, one wasted (starved) cat before a hundred dogs?”
  • گفت گیرم کز تو ظلما بستدند ** قاصد خون من مسکین شدند
  • “I suppose,” said the Súfí, “that they took it (the ass) from you by violence, (and thereby) aimed at the life of wretched me;
  • تو نیایی و نگویی مر مرا ** که خرت را می‏برند ای بی‏نوا
  • (And seeing this) you would not come and say to me, ‘They are taking away your ass, O poor man!’
  • تا خر از هر که بود من واخرم ** ور نه توزیعی کنند ایشان زرم‏ 555
  • So that I might buy back the ass from (the purchaser) whoever he is, or else they might divide my money (amongst themselves and return the ass to me).
  • صد تدارک بود چون حاضر بدند ** این زمان هر یک به اقلیمی شدند
  • There were a hundred ways of mending (the injury) when they (the Súfís) were present, (but) now each one is gone to a (different) clime.
  • من که را گیرم که را قاضی برم ** این قضا خود از تو آمد بر سرم‏
  • Whom should I seize? Whom should I take to the Cadi? ’Tis from you in sooth that this judgement has come upon me.
  • چون نیایی و نگویی ای غریب ** پیش آمد این چنین ظلمی مهیب‏
  • How wouldn't you come and say (to me), ‘O stranger, such a terrible outrage has occurred’?”
  • گفت و الله آمدم من بارها ** تا ترا واقف کنم زین کارها
  • “By God,” said he, “I came several times to inform you of these doings,
  • تو همی‏گفتی که خر رفت ای پسر ** از همه گویندگان با ذوق‏تر 560
  • (But) you were always saying, ‘The ass is gone, O son,’ with more gusto than all (the others) who said it.
  • باز می‏گشتم که او خود واقف است ** زین قضا راضی است مردی عارف است‏
  • (So) I was (always) going back, (thinking), ‘He himself is aware; he is satisfied with this (Divine) judgement: he is a man that knows (God)’.”
  • گفت آن را جمله می‏گفتند خوش ** مر مرا هم ذوق آمد گفتنش‏
  • The Súfí said, “They all were saying (it) merrily, (so) I also took delight in saying it.
  • مر مرا تقلیدشان بر باد داد ** که دو صد لعنت بر آن تقلید باد
  • Blind imitation of them has brought me to ruin: two hundred curses be on that imitation!
  • خاصه تقلید چنین بی‏حاصلان ** خشم ابراهیم با بر آفلان‏
  • Especially (on) imitation of such good-for-nothing rascals— the wrath of Abraham be on them that sink!
  • عکس ذوق آن جماعت می‏زدی ** وین دلم ز آن عکس ذوقی می‏شدی‏ 565
  • The delight of that company (of Súfís) was casting a reflexion, and this heart of mine was becoming delighted by that reflexion.”
  • عکس چندان باید از یاران خوش ** که شوی از بحر بی‏عکس آب کش‏
  • The reflexion (cast) from goodly friends is necessary until you become, without (the aid of any) reflexion, a drawer of water from the Sea.
  • عکس کاول زد تو آن تقلید دان ** چون پیاپی شد شود تحقیق آن‏
  • Know that the reflexion first cast is (only) imitation, (but) when it has become successive (continually recurrent) it turns into (direct) realisation (of the truth).
  • تا نشد تحقیق از یاران مبر ** از صدف مگسل نگشت آن قطره در
  • Until it has become realisation, do not part from the friends (by whom you are guided); do not break away from the shell: the rain-drop has not (yet) become a pearl.
  • صاف خواهی چشم و عقل و سمع را ** بر دران تو پرده‏های طمع را
  • If you wish eye and understanding and hearing to be pure, tear in pieces the curtains of selfish desire,
  • ز انکه آن تقلید صوفی از طمع ** عقل او بر بست از نور و لمع‏ 570
  • Because the Súfí's imitation, (which arose) from desire, debarred his understanding from the light and radiance.
  • طمع لوت و طمع آن ذوق و سماع ** مانع آمد عقل او را ز اطلاع‏
  • Desire for the viands and desire for that delight (shown by the Súfís) and for the samá‘ hindered his understanding from (gaining) knowledge (of what had happened).
  • گر طمع در آینه برخاستی ** در نفاق آن آینه چون ماستی‏
  • If desire were to arise in the mirror, that mirror would be like us in (respect of) hypocrisy.
  • گر ترازو را طمع بودی به مال ** راست کی گفتی ترازو وصف حال‏
  • If the balance had desire for riches, how would the balance give a true description of the case?
  • هر نبیی گفت با قوم از صفا ** من نخواهم مزد پیغام از شما
  • Every prophet has said in sincerity to his people, “I ask not from you the wages for my message.
  • من دلیلم حق شما را مشتری ** داد حق دلالیم هر دو سری‏ 575
  • I am (only) a guide; God is your purchaser: God has appointed me to act as broker on both sides.
  • چیست مزد کار من دیدار یار ** گر چه خود بو بکر بخشد چل هزار
  • What are the wages for my work? The sight of the Friend (God), even though Abú Bakr give me forty thousand (dirhems).
  • چل هزار او نباشد مزد من ** کی بود شبه شبه در عدن‏
  • My wages are not his forty thousand (dirhems): how should glass beads be like the pearls of Aden?”
  • یک حکایت گویمت بشنو به هوش ** تا بدانی که طمع شد بند گوش‏
  • I will tell you a story: listen to it attentively, that you may know that selfish desire is a plug in the ear.
  • هر که را باشد طمع الکن شود ** با طمع کی چشم و دل روشن شود
  • Whosoever hath (such) desire becomes a stammerer (morally confused); with desire (present), how should the (spiritual) eye and the heart become bright?
  • پیش چشم او خیال جاه و زر ** همچنان باشد که موی اندر بصر 580
  • The fancy of power and wealth before his eye is just as a hair in the eye,
  • جز مگر مستی که از حق پر بود ** گر چه بدهی گنجها او حر بود
  • Except, to be sure, (in the case of) the intoxicated (saint) who is filled with God: though you give (him) treasures (vast riches), he is free;
  • هر که از دیدار برخوردار شد ** این جهان در چشم او مردار شد
  • (For) when any one enjoys vision (of God), this world becomes carrion in his eyes.
  • لیک آن صوفی ز مستی دور بود ** لاجرم در حرص او شب کور بود
  • But that Súfí was far removed from (spiritual) intoxication; consequently he was night-blind (purblind) in (his) greed.
  • صد حکایت بشنود مدهوش حرص ** در نیاید نکته‏ای در گوش حرص‏
  • The man dazed by greed may hear a hundred stories, (but) not a single point comes into the ear of greed.
  • تعریف کردن منادیان قاضی مفلسی را گرد شهر
  • How the criers of the Cadi advertised an insolvent round the town.
  • بود شخصی مفلسی بی‏خان و مان ** مانده در زندان وبند بی‏امان‏ 585
  • There was an insolvent person without house or home, who remained in prison and pitiless bondage.
  • لقمه‏ی زندانیان خوردی گزاف ** بر دل خلق از طمع چون کوه قاف‏
  • He would unconscionably eat the rations of the prisoners; on account of (his) appetite he was (a burden) like Mount Qáf on the hearts of the people (in the gaol).
  • زهره نه کس را که لقمه‏ی نان خورد ** ز انکه آن لقمه‏ربا کاوش برد
  • No one had the pluck to eat a mouthful of bread, because that snatcher of portions would carry off his entire meal.
  • هر که دور از دعوت رحمان بود ** او گدا چشم است اگر سلطان بود
  • Any one who is far from the feast of the Merciful (God) has the eye of a (low) beggar, though he be a sultan.
  • مر مروت را نهاده زیر پا ** گشته زندان دوزخی ز آن نان ربا
  • He (the insolvent) had trodden virtue underfoot; the prison had become a hell on account of that robber of bread.
  • گر گریزی بر امید راحتی ** ز آن طرف هم پیشت آید آفتی‏ 590
  • If you flee in hope of some relief, on that side also a calamity comes to meet you.
  • هیچ کنجی بی‏دد و بی‏دام نیست ** جز به خلوت‏گاه حق آرام نیست‏
  • No corner is without wild beasts; there is no rest but in the place where you are alone with God.
  • کنج زندان جهان ناگزیر ** نیست بی‏پا مزد و بی‏دق الحصیر
  • The corner (narrow cell) of this world's inevitable prison is not exempt from the charges for visitors and (the cost of) housewarming.
  • و الله ار سوراخ موشی در روی ** مبتلای گربه چنگالی شوی‏
  • By God, if you go into a mouse-hole, you will be afflicted by some one who has the claws of a cat.
  • آدمی را فربهی هست از خیال ** گر خیالاتش بود صاحب جمال‏
  • Man has fatness from (thrives on) fancy, if his fancies are beautiful;
  • ور خیالاتش نماید ناخوشی ** می‏گدازد همچو موم از آتشی‏ 595
  • And if his fancies show anything unlovely he melts away as wax (is melted) by a fire.