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3
2865-2914

  • باز مرغی کان تردد را گذاشت ** زان نظر بر کند و بر صحرا گماشت 2865
  • Again, a bird that has abandoned that vacillation turns its gaze away from that (grain) and fixes it upon the open fields.
  • شاد پر و بال او بخا له ** تا امام جمله آزادان شد او
  • Glad (glistening) are its wings and pinions: how goodly it is, since it has become the leader of all the free.
  • هر که او را مقتدا سازد برست ** در مقام امن و آزادی نشست
  • Every one who makes it his model is saved and sits in the abode of security and freedom,
  • زانک شاه حازمان آمد دلش ** تا گلستان و چمن شد منزلش
  • Because his heart has become the king of the prudent, so that the rosery and garden (of Paradise) has become his dwelling-place.
  • حزم ازو راضی و او راضی ز حزم ** این چنین کن گر کنی تدبیر و عزم
  • Prudence is pleased with him, and he pleased with Prudence: do likewise, if you would act with foresight and resolution.
  • بارها در دام حرص افتاده‌ای ** حلق خود را در بریدن داده‌ای 2870
  • Many a time have you fallen into the snare of greed and given up your throat to be cut;
  • بازت آن تواب لطف آزاد کرد ** توبه پذرفت و شما را شاد کرد
  • Again He that graciously disposes (hearts) to repentance hath set you free and accepted your repentance and made you glad.
  • گفت ان عدتم کذا عدنا کذا ** نحن زوجنا الفعال بالجزا
  • He hath said, “If ye return thus, We will return thus: We have wedded the actions to the retribution.
  • چونک جفتی را بر خود آورم ** آید آن را جفتش دوانه لاجرم
  • When I bring one mate to Myself, the other mate inevitably comes running (after it).
  • جفت کردیم این عمل را با اثر ** چون رسد جفتی رسد جفتی دگر
  • We have mated this action with the effect: when one mate arrives, another mate arrives.”
  • چون رباید غارتی از جفت شوی ** جفت می‌آید پس او شوی‌جوی 2875
  • When a raider carries off the husband from the wife, the wife comes after him, seeking her husband.
  • بار دیگر سوی این دام آمدیت ** خاک اندر دیده‌ی توبه زدیت
  • Once more ye have come towards this snare and have thrown dust in the eyes of repentance.
  • بازتان تواب بگشاد از گره ** گفت هین بگریز روی این سو منه
  • Again that Forgiving One hath loosed that knot for you and hath said, “Beware! Flee! Set not your face in this direction!”
  • باز چون پروانه‌ی نسیان رسید ** جانتان را جانب آتش کشید
  • Again, when the mandate of forgetfulness arrived, it drew your soul towards the Fire.
  • کم کن ای پروانه نسیان و شکی ** در پر سوزیده بنگر تو یکی
  • O you moth, do not show any forgetfulness and doubt: look once at your burnt wing!
  • چون رهیدی شکر آن باشد که هیچ ** سوی آن دانه نداری پیچ پیچ 2880
  • Since you are saved, the thanksgiving is this, that you should have no inclination towards that grain,
  • تا ترا چون شکر گویی بخشد او ** روزیی بی دام و بی خوف عدو
  • In order that, when you say thanks, He may bestow on you the daily bread that is without snare and without fear of the enemy.
  • شکر آن نعمت که‌تان آزاد کرد ** نعمت حق را بباید یاد کرد
  • In thanksgiving for the bounty shown in setting you free, it behoves you to commemorate the bounty of God.
  • چند اندر رنجها و در بلا ** گفتی از دامم رها ده ای خدا
  • How oft in sorrows and in tribulation have you cried, “O God, deliver me from the snare,
  • تا چنین خدمت کنم احسان کنم ** خاک اندر دیده‌ی شیطان زنم
  • That I may do suchlike service (to Thee) and practise beneficence and throw dust in the eyes of the Devil!”
  • حکایت نذر کردن سگان هر زمستان کی این تابستان چون بیاید خانه سازیم از بهر زمستان را
  • Story of the vow made by the dogs every winter that when next summer comes they will build a house for the winter.
  • سگ زمستان جمع گردد استخوانش ** زخم سرما خرد گرداند چنانش 2885
  • In winter the bones of the dog are drawn together: the blows of the frost make him so small
  • کو بگوید کین قدر تن که منم ** خانه‌ای از سنگ باید کردنم
  • That he says, “Having such a little body, I must build a stone house.
  • چونک تابستان بیاید من بچنگ ** بهر سرما خانه‌ای سازم ز سنگ
  • When summer comes, I will build with my claws a stone house against the cold.”
  • چونک تابستان بیاید از گشاد ** استخوانها پهن گردد پوست شاد
  • (But) when summer comes, his bones expand from the relief (which he feels), and his skin grows sleek,
  • گوید او چون زفت بیند خویش را ** در کدامین خانه گنجم ای کیا
  • And, when he sees himself stout, he says, “In what house should I find room, O noble sir?”
  • زفت گردد پا کشد در سایه‌ای ** کاهلی سیری غری خودرایه‌ای 2890
  • He grows stout and slinks into a shady place—a lazy, full-fed, cowardly, self-opinionated (creature)!
  • گویدش دل خانه‌ای ساز ای عمو ** گوید او در خانه کی گنجم بگو
  • His heart (conscience) says to him, “Build a house, O uncle!” He says, “How shall I find room in the house? Tell (me that).”
  • استخوان حرص تو در وقت درد ** درهم آید خرد گردد در نورد
  • In the hour of pain the bones of your greed shrink together and diminish in compass,
  • گویی از توبه بسازم خانه‌ای ** در زمستان باشدم استانه‌ای
  • And you say penitently, “I will build a house: it will be a resting-place (refuge) for me in winter”;
  • چون بشد درد و شدت آن حرص زفت ** همچو سگ سودای خانه از تو رفت
  • (But) when the pain is gone and your greed has grown stout, the desire for the house departs from you, just as (in the case of) the dog.
  • شکر نعمت خوشتر از نعمت بود ** شکرباره کی سوی نعمت رود 2895
  • Thanksgiving for the bounty is sweeter than the bounty (itself): how should he that is addicted to thanksgiving go towards (direct his attention to) the bounty?
  • شکر جان نعمت و نعمت چو پوست ** ز آنک شکر آرد ترا تا کوی دوست
  • Thanksgiving is the soul of the bounty, and the bounty is as the husk, because thanksgiving brings you to the abode of the Beloved.
  • نعمت آرد غفلت و شکر انتباه ** صید نعمت کن بدام شکر شاه
  • Bounty produces heedlessness, and thanksgiving alertness: hunt after bounty with the snare of thanksgiving to the King.
  • نعمت شکرت کند پرچشم و میر ** تا کنی صد نعمت ایثار فقیر
  • The bounty of thanksgiving will make you contented and princely, so that you will bestow a hundred bounties on the poor.
  • سیر نوشی از طعام و نقل حق ** تا رود از تو شکم‌خواری و دق
  • You will eat your fill of the viands and dessert of God, so that hunger and begging will depart from you.
  • منع کردن انبیا را از نصیحت کردن و حجت آوردن جبریانه
  • How the unbelievers stopped the prophets, on whom be peace, from giving admonition and brought forward Necessitarian arguments.
  • قوم گفتند ای نصوحان بس بود ** اینچ گفتید ار درین ده کس بود 2900
  • The people (of Sabá) said, “O admonishers, what ye have said is enough, if there be any one in this village.
  • قفل بر دلهای ما بنهاد حق ** کس نداند برد بر خالق سبق
  • God hath set a lock upon our hearts; none can prevail against the Creator.
  • نقش ما این کرد آن تصویرگر ** این نخواهد شد بگفت و گو دگر
  • That Artist made the picture of us to be this: this will not be altered by talking.
  • سنگ را صد سال گویی لعل شو ** کهنه را صد سال گویی باش نو
  • A hundred years you may tell the pebble to become a ruby, a hundred years you may tell the old to become new;
  • خاک را گویی صفات آب گیر ** آب را گویی عسل شو یا که شیر
  • You may tell earth to assume the qualities of water, you may tell water to become honey or milk—
  • خالق افلاک او و افلاکیان ** خالق آب و تراب و خاکیان 2905
  • (’Tis all in vain): He is the Creator of the heavens and the heavenly ones, the Creator of water and earth and earthly beings.
  • آسمان را داد دوران و صفا ** آب و گل را تیره رویی و نما
  • To heaven He gave its circling motion and its purity; to (the mixed) water and earth its dark appearance and its (power of) growth.
  • کی تواند آسمان دردی گزید ** کی تواند آب و گل صفوت خرید
  • How can heaven choose turbidity? How can (the mixed) earth and water buy purity?
  • قسمتی کردست هر یک را رهی ** کی کهی گردد بجهدی چون کهی
  • To every one He hath allotted a certain course: how should a mountain by any effort become as a straw?”
  • جواب انبیا علیهم السلام مر جبریان را
  • The answer of the prophets, on whom be peace, to the Necessitarians.
  • انبیا گفتند کاری آفرید ** وصفهایی که نتان زان سر کشید
  • The prophets said, “Yes: He hath created some qualities from which it is impossible to withdraw one's self,
  • و آفرید او وصفهای عارضی ** که کسی مبغوض می‌گردد رضی 2910
  • And He hath (also) created qualities (which are only) accidental, so that a hated person becomes acceptable.
  • سنگ را گویی که زر شو بیهده‌ست ** مس را گویی که زر شو راه هست
  • If you bid a stone become gold, ’tis futile; (but) if you bid copper become gold, the way (of transmuting it) exists.
  • ریگ را گویی که گل شو عاجزست ** خاک را گویی که گل شو جایزست
  • If you bid sand become clay, it is incapable (of doing so); (but) if you bid earth become clay, that is possible.
  • رنجها دادست کان را چاره نیست ** آن بمثل لنگی و فطس و عمیست
  • He hath given (ordained to us) maladies for which there is no remedy, such as lameness, flatness of the nose, and blindness;
  • رنجها دادست کان را چاره هست ** آن بمثل لقوه و درد سرست
  • He hath given maladies for which there is a remedy, such as facial paralysis and headache.