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3
3004-3053

  • خوف ایشان از کلاب حق بود ** خوفشان کی ز آفتاب حق بود
  • Their fear is (only) of the curs of God: how should they have fear of the Sun of God?
  • ربی الاعلاست ورد آن مهان ** رب ادنی درخور این ابلهان 3005
  • The litany of those great (venerable) ones is “my Lord the most High”; “my lord the most low” is suitable to these fools.
  • موش کی ترسد ز شیران مصاف ** بلک آن آهوتگان مشک‌ناف
  • How should the mouse fear the lions of the (spiritual) battle-field? Nay, (they that fear the lions are) those who have the speed and the musk-bag of the deer.
  • رو به پیش کاسه‌لیس ای دیگ‌لیس ** توش خداوند و ولی نعمت نویس
  • O licker of pots, go to him that licks basins and write him down as thy lord and benefactor!
  • بس کن ار شرحی بگویم دور دست ** خشم گیرد میر و هم داند که هست
  • Enough! If I give a far-reaching exposition, the (worldly) prince will be angered; and besides he knows that it (his case) is (such as has been described).
  • حاصل این آمد که بد کن ای کریم ** با لیمان تا نهد گردن لیم
  • The upshot is this:—“O noble man, do evil to the vile, that the villain may lay his neck (before thee).”
  • با لیم نفس چون احسان کند ** چون لیمان نفس بد کفران کند 3010
  • When he (the noble man) deals kindly with the villain, his (fleshly) soul, the wicked soul shows ingratitude, like the vile.
  • زین سبب بد که اهل محنت شاکرند ** اهل نعمت طاغیند و ماکرند
  • ’Twas on this account that the afflicted are thankful, (while) the fortunate are rebellious and deceitful.
  • هست طاغی بگلر زرین‌قبا ** هست شاکر خسته‌ی صاحب‌عبا
  • The bey with his gold-embroidered coat is rebellious; the distressed wearer of a coarse woollen cloak (‘abá) is thankful.
  • شکر کی روید ز املاک و نعم ** شکر می‌روید ز بلوی و سقم
  • How should thankfulness grow from possessions and riches? Thankfulness grows from tribulation and sickness.
  • قصه عشق صوفی بر سفره‌ی تهی
  • Story of the Súfí's being enamoured of the empty food-wallet.
  • صوفیی بر میخ روزی سفره دید ** چرخ می‌زد جامه‌ها را می‌درید
  • One day a Súfí espied a food-wallet (hanging) on a nail: he began to whirl and rend his garments,
  • بانگ می‌زد نک نوای بی‌نوا ** قحطها و دردها را نک دوا 3015
  • Crying, “Lo, the food of the foodless! Lo, the remedy for famines and pangs (of hunger)!”
  • چونک دود و شور او بسیار شد ** هر که صوفی بود با او یار شد
  • When his smoke and tumult (his ecstasy) waxed great, every one that was a Súfí joined him (imitated his behaviour).
  • کخ‌کخی و های و هویی می‌زدند ** تای چندی مست و بی‌خود می‌شدند
  • They were shouting and shrieking: several were becoming intoxicated and beside themselves.
  • بوالفضولی گفت صوفی را که چیست ** سفره‌ای آویخته وز نان تهیست
  • An idle busybody said to the Súfí, “What is the matter? (Only) a food-wallet hung (on a nail), and it is empty of bread!”
  • گفت رو رو نقش بی‌معنیستی ** تو بجو هستی که عاشق نیستی
  • He (the Súfí) said, “Begone, begone! Thou art a (mere) form without spirit: do thou seek existence (not non-existence), for thou art no lover.”
  • عشق نان بی نان غذای عاشق است ** بند هستی نیست هر کو صادقست 3020
  • The lover's food is love of the bread, without (the existence of) the bread: no one that is sincere (in his love) is in thrall to existence.
  • عاشقان را کار نبود با وجود ** عاشقان را هست بی سرمایه سود
  • Lovers have naught to do with existence: lovers have the interest without (having) the capital.
  • بال نه و گرد عالم می‌پرند ** دست نه و گو ز میدان می‌برند
  • They have no wings, and (yet) they fly round the world; they have no hands, and (yet) they carry off the ball from the polo-field.
  • آن فقیری کو ز معنی بوی یافت ** دست ببریده همی زنبیل بافت
  • That dervish who scented (perceived) Reality used to weave baskets though his hand had been cut off.
  • عاشقان اندر عدم خیمه زدند ** چون عدم یک‌رنگ و نفس واحدند
  • Lovers have pitched their tents in non-existence: they are of one colour (quality) and one essence, like non-existence.
  • شیرخواره کی شناسد ذوق لوت ** مر پری را بوی باشد لوت و پوت 3025
  • How should the sucking babe know the taste of viands? To the Jinní scent is meat and drink.
  • آدمی کی بو برد از بوی او ** چونک خوی اوست ضد خوی او
  • How shall a human being scent (perceive) his (the Jinní's) scent, inasmuch as his (the man's) nature is contrary to his (the Jinní's) nature?
  • یابد از بو آن پری بوی‌کش ** تو نیابی آن ز صد من لوت خوش
  • That scent-inhaling Jinní gains from the scent (a great delight): thou wilt not gain that (delight) from a hundred maunds of sweet dainties.
  • پیش قبطی خون بود آن آب نیل ** آب باشد پیش سبطی جمیل
  • To the Copt the water of the Nile is blood; to the goodly Israelite it is water.
  • جاده باشد بحر ز اسرائیلیان ** غرقه گه باشد ز فرعون عوان
  • By the Israelites the sea is (made) a highway; by the ruffian Pharaoh it is (made) a drowning-place.
  • مخصوص بودن یعقوب علیه السلام به چشیدن جام حق از روی یوسف و کشیدن بوی حق از بوی یوسف و حرمان برادران و غیر هم ازین هر دو
  • How Jacob, on whom be peace, was privileged to taste the cup of God from the face of Joseph, and inhale the scent of God from the scent of Joseph; and the exclusion of his (Joseph's) brethren and others from both these (privileges).
  • آنچ یعقوب از رخ یوسف بدید ** خاص او بد آن به اخوان کی رسید 3030
  • That which Jacob experienced from (beholding) the face of Joseph was peculiar to him: when did that (delight) come to his (Joseph's) brethren?
  • این ز عشقش خویش در چه می‌کند ** و آن بکین از بهر او چه می‌کند
  • This one (Jacob), from love of him (Joseph), puts himself in the pit, while that one (Joseph's brother) digs a pit for him (Joseph) in hatred.
  • سفره‌ی او پیش این از نان تهیست ** پیش یعقوبست پر کو مشتهیست
  • In the sight of this one (Joseph's brother) his (Joseph's) food-wallet is empty of bread; in the sight of Jacob it is full, for he is desiring eagerly.
  • روی ناشسته نبیند روی حور ** لا صلوة گفت الا بالطهور
  • None with face unwashed beholds the faces of the houris: he (the Prophet) said, “There is no ritual prayer without the ablution.”
  • عشق باشد لوت و پوت جانها ** جوع ازین رویست قوت جانها
  • Love is the meat and drink of souls; hunger, from this point of view, is the food of souls.
  • جوع یوسف بود آن یعقوب را ** بوی نانش می‌رسید از دور جا 3035
  • Jacob had hunger for Joseph; (hence) the smell of the bread was reaching him from afar.
  • آنک بستد پیرهن را می‌شتافت ** بوی پیراهان یوسف می‌نیافت
  • He that took the shirt (of Joseph) was hastening (on his way) and was not perceiving the scent of Joseph's shirt,
  • و آنک صد فرسنگ زان سو بود او ** چونک بد یعقوب می‌بویید بو
  • While he that was a hundred leagues (distant) from that quarter was smelling the perfume, since he was Jacob.
  • ای بسا عالم ز دانش بی‌نصیب ** حافظ علمست آنکس نه حبیب
  • Oh, there is many a learned man that hath no profit of (his) knowledge: that person is one who commits knowledge to memory, not one who loves (it).
  • مستمع از وی همی‌یابد مشام ** گرچه باشد مستمع از جنس عام
  • From him the hearer (but not the learned man himself) perceives the scent (of knowledge), though the hearer be of the common sort,
  • زانک پیراهان بدستش عاریه‌ست ** چون بدست آن نخاسی جاریه‌ست 3040
  • Because the shirt in his (the learned man's) hand is a borrowed thing, like a slave-girl in the hands of a slave-dealer.
  • جاریه پیش نخاسی سرسریست ** در کف او از برای مشتریست
  • The slave-girl is useless to the slave-dealer: she is in his hands (only) for the sake of the purchaser.
  • قسمت حقست روزی دادنی ** هر یکی را سوی دیگر راه نی
  • The dispensation of God is a bestowal of the allotted portion: no one's (portion) has access (can find its way) to another.
  • یک خیال نیک باغ آن شده ** یک خیال زشت راه این زده
  • A good fancy becomes that (blessed) man's garden (of Paradise); an ugly fancy waylays this (unblest) man (and brings him to perdition).
  • آن خدایی کز خیالی باغ ساخت ** وز خیالی دوزخ و جای گداخت
  • That Lord who hath made from one fancy the garden (of Paradise), and from one fancy Hell and the place of melting (torment)—
  • پس کی داند راه گلشنهای او ** پس کی داند جای گلخنهای او 3045
  • Then who (but He) should know the way to His roseries? Then who (but He) should know the way to His furnaces?
  • دیدبان دل نبیند در مجال ** کز کدامین رکن جان آید خیال
  • The sentry of the heart, while on his round, does not see from what corner of the soul the fancy comes.
  • گر بدیدی مطلعش را ز احتیال ** بند کردی راه هر ناخوش خیال
  • If he saw its rising-place, he would contrive to bar the way to every unlovely fancy;
  • کی رسد جاسوس را آنجا قدم ** که بود مرصاد و در بند عدم
  • (But) how should the foot of the scout reach that spot?—for it is the watchtower and mountain-fortress of Non-existence.
  • دامن فضلش بکف کن کوروار ** قبض اعمی این بود ای شهره‌یار
  • Blindly lay hold of the skirt of His grace: this is the blind man's seisin (act of taking legal possession), O king.
  • دامن او امر و فرمان ویست ** نیکبختی که تقی جان ویست 3050
  • His skirt is His command and behest: fortunate is he to whom piety is (as) his soul.
  • آن یکی در مرغزار و جوی آب ** و آن یکی پهلوی او اندر عذاب
  • The (blessed) one is in (the midst of) meadows and water-brooks, while the other (unblest) one beside him is in torment.
  • او عجب مانده که ذوق این ز چیست ** و آن عجب مانده که این در حبس کیست
  • He (the latter) remains in wonderment, saying, “Wherefore is this man's delight?” and the other remains in wonderment, saying, “In whose prison is this man?
  • هین چرا خشکی که اینجا چشمه هاست ** هین چرا زردی که اینجا صد دواست
  • Hark, why art thou parched?—for here are fountains. Hark, why art thou pale?—for here are a hundred remedies.