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3
1623-1672

  • ز ابتدای کار آخر را ببین ** تا نباشی تو پشیمان یوم دین
  • From the beginning of the affair discern the end (thereof), so that thou mayst not be repenting on the Day of Judgement.
  • دیدن زرگر عاقبت کار را و سخن بر وفق عاقبت گفتن با مستعیر ترازو
  • How a goldsmith discerned the end of the affair and spoke in accordance with the end to one who wished to borrow his scales.
  • آن یکی آمد به پیش زرگری ** که ترازو ده که بر سنجم زری
  • A certain man came to a goldsmith, saying, “Give me the scales, that I may weigh some gold.”
  • گفت خواجه رو مرا غربال نیست ** گفت میزان ده برین تسخر مه‌ایست 1625
  • The master (goldsmith) said, “Go, I have no sieve.” “Give me the scales,” he replied, “and don't stop to jest like this.”
  • گفت جاروبی ندارم در دکان ** گفت بس بس این مضاحک رابمان
  • He said, “I have no broom in the shop.” “Enough, enough!” cried the other; “leave these jokes.
  • من ترازویی که می‌خواهم بده ** خویشتن را کر مکن هر سو مجه
  • Give (me) the scales which I am asking for; don't make yourself out to be deaf, don't jump in every direction.”
  • گفت بشنیدم سخن کر نیستم ** تا نپنداری که بی معنیستم
  • He (the goldsmith) said, “I heard what you said, I am not deaf; you must not think that I am nonsensical.
  • این شنیدم لیک پیری مرتعش ** دست لرزان جسم تو نا منتعش
  • I heard this (request), but you are a shaky old man: your hand is trembling and your body is not erect;
  • وان زر تو هم قراضه‌ی خرد مرد ** دست لرزد پس بریزد زر خرد 1630
  • And moreover that gold of yours consists of little tiny filings: your hand trembles, so the fragments of gold will drop (from it);
  • پس بگویی خواجه جاروبی بیار ** تا بجویم زر خود را در غبار
  • Then you will say, ‘Sir, fetch a broom, that I may look in the dust for my gold.’
  • چون بروبی خاک را جمع آوری ** گوییم غلبیر خواهم ای جری
  • When you sweep (with the broom), you will gather dust (along with the gold); you will say to me, ‘I want the sieve, O gallant man.’
  • من ز اول دیدم آخر را تمام ** جای دیگر رو ازینجا والسلام
  • I from the beginning discerned the end complete. Go from here to some other place, and farewell!”
  • بقیه‌ی قصه‌ی آن زاهد کوهی کی نذر کرده بود کی میوه‌ی کوهی از درخت باز نکنم و درخت نفشانم و کسی را نگویم صریح و کنایت کی بیفشان آن خورم کی باد افکنده باشد از درخت
  • The rest of the Story of the ascetic of the mountain who had made a vow that he would not pluck any mountain fruit from the trees or shake the trees or tell any one to shake them, either plainly or in veiled terms, and that he would only eat what the wind might cause to fall from the trees.
  • اندر آن که بود اشجار و ثمار ** بس مرودی کوهی آنجا بی‌شمار
  • On that mountain were trees and fruits; there were many mountain-pears- (they were) numberless.
  • گفت آن درویش یا رب با تو من ** عهد کردم زین نچینم در زمن 1635
  • The dervish said, “O Lord, I make a covenant with Thee (that) I will not pluck any of these during the time (of my life).
  • جز از آن میوه که باد انداختش ** من نچینم از درخت منتعش
  • I will not pluck from the raised-up (lofty) tress (aught) but the fruit that the wind has caused to fall.”
  • مدتی بر نذر خود بودش وفا ** تا در آمد امتحانات قضا
  • For a while he kept his vow faithfully: (he kept it) till the tribulations of Destiny came on.
  • زین سبب فرمود استثنا کنید ** گر خدا خواهد به پیمان بر زنید
  • On this account He (God) hath commanded, saying, “Make the exception: attach (the words) ‘if God will’ to your promise.
  • هر زمان دل را دگر میلی دهم ** هرنفس بر دل دگر داغی نهم
  • Every instant I give to the heart a different desire, every moment I lay upon the heart a different brand.
  • کل اصباح لنا شان جدید ** کل شیء عن مرادی لا یحید 1640
  • At every dawn I have a new employment: nothing turns aside from that (course) which I have willed.”
  • در حدیث آمد که دل همچون پریست ** در بیابانی اسیر صرصریست
  • It has come down in the Traditions (of the Prophet) that the heart is like a feather in a desert, the captive of a violent blast.
  • باد پر را هر طرف راند گزاف ** گه چپ و گه راست با صد اختلاف
  • The wind drives the feather recklessly in every direction, now left, now right, with a hundred diversities.
  • در حدیث دیگر این دل دان چنان ** کب جوشان ز آتش اندر قازغان
  • In another Tradition (the Prophet said), “Deem this heart to be as water boiling in a cauldron from (the heat of) fire.”
  • هر زمان دل را دگر رایی بود ** آن نه از وی لیک از جایی بود
  • At every time the heart has a different resolution: that (resolution) is not (derived) from it, but from a certain place.
  • پس چرا آمن شوی بر رای دل ** عهد بندی تا شوی آخر خجل 1645
  • Why, then, will you trust in the heart’s resolution and make a covenant, that in the end you should be shamed?
  • این هم از تاثیر حکمست و قدر ** چاه می‌بیینی و نتوانی حذر
  • This too is from the effect of the(Divine) ordinance and decree, (that) you see the pit and cannot take precaution.
  • نیست خود ازمرغ پران این عجب ** که نبیند دام و افتد در عطب
  • ‘Tis no wonder, indeed, for the flying bird not to see the snare (and so) fall into destruction;
  • این عجب که دام بیند هم وتد ** گر بخواهد ور نخواهد می‌فتد
  • The wonder is that it should see both the snare and the net-pin and fall (into the snare) willy-nilly.
  • چشم باز و گوش باز و دام پیش ** سوی دامی می‌پرد با پر خویش
  • (With) eye open and ear open and the snare in front, it is flying towards a snare with its own wings.
  • تشبیه بند و دام قضا به صورت پنهان به اثر پیدا
  • A comparison (showing that) the bonds and snares of Destiny, though outwardly invisible, are manifest in their effects.
  • بینی اندر دلق مهتر زاده‌ای ** سر برهنه در بلا افتاده‌ای 1650
  • You may see a nobleman’s son in a tattered cloak, bareheaded, fallen into affliction.
  • در هوای نابکاری سوخته ** اقمشه و املاک خود بفروخته
  • (He is) consumed with passion for some ne’er-do-well, (he has) sold his furniture and properties.
  • خان و مان رفته شده بدنام و خوار ** کام دشمن می‌رود ادبیروار
  • His household (is) gone, (he has) become ill-famed and despised; he walks along like (one in) misfortune, to the joy of his foes.
  • زاهدی بیند بگوید ای کیا ** همتی می‌دار از بهر خدا
  • (If) he sees an ascetic, he will say, “O venerable sir, bestow on me a benediction for God’s sake,
  • کاندرین ادبار زشت افتاده‌ام ** مال و زر و نعمت از کف داده‌ام
  • For I have fallen into this ugly misfortune and have let wealth and gold and happiness go from my hand.
  • همتی تا بوک من زین وا رهم ** زین گل تیره بود که بر جهم 1655
  • (Give me) a benediction, so that maybe I shall be delivered from this (woe) and maybe escape from this dark clay.
  • این دعا می‌خواهد او از عام و خاص ** کالخلاص و الخلاص و الخلاص
  • He is begging this prayer of high and low, crying, “Release and release and release!”
  • دست باز و پای باز و بند نی ** نه موکل بر سرش نه آهنی
  • His hand is free and his foot free, and there is no chain, no custodian (standing) over him, no iron (gyve).
  • از کدامین بند می‌جویی خلاص ** وز کدامین حبس می‌جویی مناص
  • From what chain art thou seeking release, and from what imprisonment art thou seeking to escape?
  • بند تقدیر و قضای مختفی ** کی نبیند آن بجز جان صفی
  • (From) the hidden chain of fore-ordainment and destiny, which none but the elect spirit may behold.
  • گرچه پیدا نیست آن در مکمنست ** بتر از زندان و بند آهنست 1660
  • Though it is not visible, it is (there) in ambush; it is worse that prison and chains of iron,
  • زانک آهنگر مر آن را بشکند ** حفره گر هم خشت زندان بر کند
  • Because that (iron chain) the ironsmith may break, and the excavator may even dig up the bricks (foundations) of the prison;
  • ای عجب این بند پنهان گران ** عاجز از تکسیر آن آهنگران
  • Vision of that chain (of Destiny) belongs to Ahmad (Mohammed): (he saw it) on the throat bound with a cord of palm-fibres.
  • دیدن آن بند احمد را رسد ** بر گلوی بسته حبل من مسد
  • Vision of that chain (of Destiny) belongs to Ahmad (Mohammad): (he saw it) on the throat bound wit acord of palm-fibres.
  • دید بر پشت عیال بولهب ** تنگ هیزم گفت حماله‌ی حطب
  • He saw a load of firewood on the back of Abu Lahab’s wife and said,the carrier of faggots(for Hell-fire).
  • حبل و هیزم را جز او چشمی ندید ** که پدید آید برو هر ناپدید 1665
  • The cord and the firewood no eye beheld but his, for to him every unseen thing becomes visible.
  • باقیانش جمله تاویلی کنند ** کین ز بیهوشیست و ایشان هوشمند
  • All the rest interpret it (falsely), for this (vision) arises from senselessness (spiritual rapture), and they are sensible-
  • لیک از تاثیر آن پشتش دوتو ** گشته و نالان شده او پیش تو
  • But from the effect of that (chain) his (the sufferer’s) back has been bent double, and he is moaning before you,
  • که دعایی همتی تا وا رهم ** تا ازین بند نهان بیرون جهم
  • (And crying), ‘A prayer! A benediction !that I may be delivered and that I may escape from this hidden chain.”
  • آنک بیند این علامتها پدید ** چون نداند او شقی را از سعید
  • He who sees these signs clearly, how should not he know the damned from the blest?
  • داند و پوشد بامر ذوالجلال ** که نباشد کشف راز حق حلال 1670
  • He knows, and by command of the Almighty he conceals (it), for it would not be lawful to divulge the secret of God.
  • این سخن پایان ندارد آن فقیر ** از مجاعت شد زبون و تن اسیر
  • This discourse hath no end. That dervish, through hunger, became feeble and his body a prisoner.
  • مضطرب شدن فقیر نذر کرده بکندن امرود از درخت و گوشمال حق رسیدن بی مهلت
  • How the dervish became weak-kneed on plucking the pears from the tree, and how God’s chastisement came (upon him) without delay.
  • پنج روز آن باد امرودی نریخت ** ز آتش جوعش صبوری می‌گریخت
  • For five days the wind did not cause a single pear to drop, and on account of the fire (pangs) of hunger his patience was fleeing (deserting him).