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2
760-809

  • کار چون بر کار کن پرده تنید ** خارج آن کار نتوانیش دید 760
  • Inasmuch as the work has woven a veil over the Worker, you cannot see Him outside of that work.
  • کارگه چون جای باش عامل است ** آن که بیرون است از وی غافل است‏
  • Since the workshop is the dwelling-place of the Worker, he that is outside is unaware of Him.
  • پس در آ در کارگه یعنی عدم ** تا ببینی صنع و صانع را بهم‏
  • Come, then, into the workshop, that is to say, non-existence, that you may see the work and the Worker together.
  • کارگه چون جای روشن دیده‏گی است ** پس برون کارگه پوشیدگی است‏
  • As the workshop is the place of clairvoyance, then outside of the workshop there is (only) blindfold ness.
  • رو به هستی داشت فرعون عنود ** لاجرم از کارگاهش کور بود
  • The rebellious Pharaoh kept his face towards existence, consequently he was blind to His (God's) workshop.
  • لاجرم می‏خواست تبدیل قدر ** تا قضا را باز گرداند ز در 765
  • Consequently he was wishing to alter the (Divine) predestination, that he might turn back the (Divine) destiny from his door.
  • خود قضا بر سبلت آن حیله‏مند ** زیر لب می‏کرد هر دم ریش‏خند
  • Truly the (Divine) destiny every moment was laughing derisively under its lip at the moustache (arrogance) of that cunning plotter.
  • صد هزاران طفل کشت او بی‏گناه ** تا بگردد حکم و تقدیر اله‏
  • He killed hundreds of thousands of innocent babes, in order that the ordainment and predestination of God might be averted.
  • تا که موسای نبی ناید برون ** کرد در گردن هزاران ظلم و خون‏
  • In order that the prophet Moses might not come forth, he laid on his neck (made himself responsible for) thousands of iniquities and murders.
  • آن همه خون کرد و موسی زاده شد ** و ز برای قهر او آماده شد
  • He wrought all that bloodshed, and (yet) Moses was born and was made ready for his chastisement.
  • گر بدیدی کارگاه لا یزال ** دست و پایش خشک گشتی ز احتیال‏ 770
  • Had he seen the workshop of the Everlasting (God), he would have ceased to move hand or foot in plotting.
  • اندرون خانه‏اش موسی معاف ** و ز برون می‏کشت طفلان را گزاف‏
  • Moses (lay) safe within his (Pharaoh's) house, while outside he was killing the infants in vain,
  • همچو صاحب نفس کاو تن پرورد ** بر دگر کس ظن حقدی می‏برد
  • Even as the sensual man who pampers his body and suspects some one else of a bitter hatred (against him),
  • کاین عدو و آن حسود و دشمن است ** خود حسود و دشمن او آن تن است‏
  • Saying, “This one is a foe, and that one is envious and an enemy,” (though) in truth his envier and enemy is that body (of his).
  • او چو موسی و تنش فرعون او ** او به بیرون می‏دود که کو عدو
  • He is like Moses, and his body is his Pharaoh: he keeps running (to and fro) outside, asking, “Where is my enemy?”
  • نفسش اندر خانه‏ی تن نازنین ** بر دگر کس دست می‏خاید به کین‏ 775
  • His fleshly soul (is) luxuriating in the house, which is his body, (while) he gnaws his hand in rancour against some one else.
  • ملامت کردن مردم شخصی را که مادرش را کشت به تهمت
  • How men blamed a person who killed his mother because he suspected her (of adultery).
  • آن یکی از خشم مادر را بکشت ** هم به زخم خنجر و هم زخم مشت‏
  • A certain man killed his mother in wrath, with blows of a dagger and also with blows of his fist.
  • آن یکی گفتش که از بد گوهری ** یاد ناوردی تو حق مادری‏
  • Some one said to him, “From evil nature you have not borne in mind what is due to motherhood.
  • هی تو مادر را چرا کشتی بگو ** او چه کرد آخر بگو ای زشت خو
  • Hey, tell (me) why you killed your mother. What did she do? Pray, tell (me), O foul villain!”
  • گفت کاری کرد کان عار وی است ** کشتمش کان خاک ستار وی است‏
  • He said, “She did a deed that is a disgrace to her; I killed her because that earth (her grave) is her coverer (hides her shame).”
  • گفت آن کس را بکش ای محتشم ** گفت پس هر روز مردی را کشم‏ 780
  • The other said, “O honoured sir, kill that one (who was her partner in guilt).” “Then,” he replied, “I should kill a man every day.
  • کشتم او را رستم از خونهای خلق ** نای او برم به است از نای خلق‏
  • I killed her, I was saved from shedding the blood of a multitude: ’tis better that I cut her throat than the throats of (so many) people.”
  • نفس تست آن مادر بد خاصیت ** که فساد اوست در هر ناحیت‏
  • That mother of bad character, whose wickedness is in every quarter, is your fleshly soul.
  • هین بکش او را که بهر آن دنی ** هر دمی قصد عزیزی می‏کنی‏
  • Come, kill it, for on account of that vile (creature) you are every moment assailing one who is venerable.
  • از وی این دنیای خوش بر تست تنگ ** از پی او با حق و با خلق جنگ‏
  • Through it this fair world is narrow (distressful) to you, for its sake (you are at) war with God and man.
  • نفس کشتی باز رستی ز اعتذار ** کس ترا دشمن نماند در دیار 785
  • (If) you have killed the fleshly soul, you are delivered from (the necessity of) excusing yourself: nobody in the world remains your enemy.
  • گر شکال آرد کسی بر گفت ما ** از برای انبیا و اولیا
  • If any one should raise a difficulty about my words in regard to the prophets and saints,
  • کانبیا را نه که نفس کشته بود ** پس چراشان دشمنان بود و حسود
  • (And should say), “Had not the prophets a killed (mortified) fleshly soul? Why, then, had they enemies and enviers?”—
  • گوش کن تو ای طلب‏کار صواب ** بشنو این اشکال و شبهت را جواب‏
  • Give ear, O seeker of truth, and hear the answer to this difficulty and doubt.
  • دشمن خود بوده‏اند آن منکران ** زخم بر خود می‏زدند ایشان چنان‏
  • Those unbelievers were (really) enemies to themselves: they were striking at themselves such blows (as they struck).
  • دشمن آن باشد که قصد جان کند ** دشمن آن نبود که خود جان می‏کند 790
  • An enemy is one who attempts (another's) life; he that is himself destroying his own life is not an enemy (to others).
  • نیست خفاشک عدوی آفتاب ** او عدوی خویش آمد در حجاب‏
  • The little bat is not an enemy to the sun: it is an enemy to itself in the veil (of its own blindness).
  • تابش خورشید او را می‏کشد ** رنج او خورشید هرگز کی کشد
  • The glow of the sun kills it; how should the sun ever suffer annoyance from it?
  • دشمن آن باشد کز او آید عذاب ** مانع آید لعل را از آفتاب‏
  • An enemy is one from whom torment proceeds, (one who) hinders the ruby from (receiving the rays of) the sun.
  • مانع خویشند جمله‏ی کافران ** از شعاع جوهر پیغمبران‏
  • All the infidels hinder themselves from (receiving) the rays of the prophets' (spiritual) jewel.
  • کی حجاب چشم آن فردند خلق ** چشم خود را کور و کژ کردند خلق‏ 795
  • How should (unbelieving) people veil the eyes of that peerless one (the prophet or saint)? The people have (only) blinded and distorted their own eyes.
  • چون غلام هندویی کاو کین کشد ** از ستیزه‏ی خواجه خود را می‏کشد
  • (They are) like the Indian slave who bears a grudge and kills himself to spite his master:
  • سر نگون می‏افتد از بام سرا ** تا زیانی کرده باشد خواجه را
  • He falls headlong from the roof of the house (in the hope) that he may have done some harm to his master.
  • گر شود بیمار دشمن با طبیب ** ور کند کودک عداوت با ادیب‏
  • If the sick man become an enemy to the physician, or if the boy show hostility to the teacher,
  • در حقیقت ره زن جان خودند ** راه عقل و جان خود را خود زدند
  • In truth they act as brigands against themselves: they themselves waylay their own mind and spirit.
  • گازری گر خشم گیرد ز آفتاب ** ماهیی گر خشم می‏گیرد ز آب‏ 800
  • If a fuller take offence at the sun, if a fish is taking offence at the water,
  • تو یکی بنگر که را دارد زیان ** عاقبت که بود سیاه اختر از آن‏
  • Just once consider whom that (anger) injures, and whose star is eclipsed by it in the end.
  • گر ترا حق آفریند زشت رو ** هان مشو هم زشت رو هم زشت خو
  • If God create you with ugly features, take care lest you become both ugly-featured and ugly-natured;
  • ور برد کفشت مرو در سنگلاخ ** ور دو شاخ استت مشو تو چار شاخ‏
  • And if He take away your shoes, do not go into stony ground; and if you have two spikes, don't become four-spiked.
  • تو حسودی کز فلان من کمترم ** می‏فزاید کمتری در اخترم‏
  • You are envious, saying, “I am inferior to so-and-so: my (sense of) inferiority in fortune is ever increasing.”
  • خود حسد نقصان و عیبی دیگر است ** بلکه از جمله کمیها بدتر است‏ 805
  • (But) indeed envy is another defect and fault; nay, it is worse than all inferiorities.
  • آن بلیس از ننگ و عار کمتری ** خویش را افکند در صد ابتری‏
  • That Devil (Satan), through the shame and disgrace of inferiority (to Adam), cast himself into a hundred damnations.
  • از حسد می‏خواست تا بالا بود ** خود چه بالا بلکه خون‏پالا بود
  • Because of envy, he wished to be at the top. At the top, forsooth! Nay, (he wished) to be a blood-shedder.
  • آن ابو جهل از محمد ننگ داشت ** وز حسد خود را به بالا می‏فراشت‏
  • Abú Jahl was put to shame by Mohammed, and because of envy was raising himself to the top.
  • بو الحکم نامش بد و بو جهل شد ** ای بسا اهل از حسد نااهل شد
  • His name was Abu ’l-Hakam, and he became Abú Jahl: oh, many a worthy has become unworthy because of envy.