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5
1947-1996

  • کبر زان جوید همیشه جاه و مال  ** که ز سرگینست گلحن را کمال 
  • Pride always seeks power and riches because the bath-furnace derives its perfection from dung;
  • کین دو دایه پوست را افزون کنند  ** شحم و لحم و کبر و نخوت آکنند 
  • For these two nurses increase (foster) the skin: they stuff it with fat and flesh and pride and arrogance.
  • دیده را بر لب لب نفراشتند  ** پوست را زان روی لب پنداشتند 
  • They have not raised their eyes to the kernel of the kernel: on that account they have deemed the skin to be the kernel.
  • پیش‌وا ابلیس بود این راه را  ** کو شکار آمد شبیکه‌ی جاه را  1950
  • Iblís was the leader on this way, for he fell a prey to the net (temptation) of power (eminence).
  • مال چون مارست و آن جاه اژدها  ** سایه‌ی مردان زمرد این دو را 
  • Riches are like a snake, and power is a dragon: the shadow (protection and guidance) of (holy) men is the emerald (which is fatal) to them both.
  • زان زمرد مار را دیده جهد  ** کور گردد مار و ره‌رو وا رهد 
  • At (the sight of) that emerald the snake's eye jumps (out of its head): the snake is blinded and the traveller is delivered (from death).
  • چون برین ره خار بنهاد آن رئیس  ** هر که خست او گفته لعنت بر بلیس 
  • When that Prince (Iblís) had laid thorns on this road, every one that was wounded (by them) cried, “Curse Iblís!”
  • یعنی این غم بر من از غدر ویست  ** غدر را آن مقتدا سابق‌پیست 
  • Meaning to say, “This pain is (fallen) upon me through his treachery”: he (Iblís) who is taken as a model (by the wicked) was the first to tread the path of treason.
  • بعد ازو خود قرن بر قرن آمدند  ** جملگان بر سنت او پا زدند  1955
  • Truly, generation on generation came (into being) after him, and all set their feet on his way (followed his practice).
  • هر که بنهد سنت بد ای فتا  ** تا در افتد بعد او خلق از عمی 
  • Whosoever institutes an evil practice, O youth, in order that people may blindly fall in after him,
  • جمع گردد بر وی آن جمله بزه  ** کو سری بودست و ایشان دم‌غزه 
  • All their guilt is collected (and piled) on him, for he has been (as) a head (to them), while they are (like) the root of the tail.
  • لیک آدم چارق و آن پوستین  ** پیش می‌آورد که هستم ز طین 
  • But Adam brought forward (and kept in view) the rustic shoon and sheepskin jacket, saying, “I am of clay.”
  • چون ایاز آن چارقش مورود بود  ** لاجرم او عاقبت محمود بود 
  • By him, as by Ayáz, those shoon were (often) visited: consequently he was lauded in the end.
  • هست مطلق کارساز نیستیست  ** کارگاه هست‌کن جز نیست چیست  1960
  • The Absolute Being is a worker in non-existence: what but non-existence is the workshop (working material) of the Maker of existence?
  • بر نوشته هیچ بنویسد کسی  ** یا نهاله کارد اندر مغرسی 
  • Does one write anything on what is (already) written over, or plant a sapling in a place (already) planted?
  • کاغذی جوید که آن بنوشته نیست  ** تخم کارد موضعی که کشته نیست 
  • (No); he seeks a sheet of paper that has not been written on and sows the seed in a place that has not been sown.
  • تو برادر موضع ناکشته باش  ** کاغذ اسپید نابنوشته باش 
  • Be thou, O brother, a place unsown; be a white paper untouched by writing,
  • تا مشرف گردی از نون والقلم  ** تا بکارد در تو تخم آن ذوالکرم 
  • That thou mayst be ennobled by Nún wa ’l-Qalam, and that the Gracious One may sow seed within thee.
  • خود ازین پالوه نالیسیده گیر  ** مطبخی که دیده‌ای نادیده گیر  1965
  • Assume, indeed, that thou hast never licked (tasted) this pálúda (honeycake); assume that thou hast never seen the kitchen which thou hast seen,
  • زانک ازین پالوده مستیها بود  ** پوستین و چارق از یادت رود 
  • Because from this pálúda intoxications arise, and the sheepskin jacket and the shoon depart from thy memory.
  • چون در آید نزع و مرگ آهی کنی  ** ذکر دلق و چارق آنگاهی کنی 
  • When the death-agony comes, thou wilt utter a (great) cry of lamentation: in that hour thou wilt remember thy ragged cloak and clumsy shoon;
  • تا نمانی غرق موج زشتیی  ** که نباشد از پناهی پشتیی 
  • (But) until thou art drowning in the waves of an evil plight in which there is no help (to be obtained) from any refuge,
  • یاد ناری از سفینه‌ی راستین  ** ننگری رد چارق و در پوستین 
  • Thou wilt never call to mind the right ship (for thy voyage): thou wilt never look at thy shoon and sheepskin jacket.
  • چونک درمانی به غرقاب فنا  ** پس ظلمنا ورد سازی بر ولا  1970
  • When thou art left helpless in the overwhelming waters of destruction, then thou wilt incessantly make (the words) we have done wrong thy litany;
  • دیو گوید بنگرید این خام را  ** سر برید این مرغ بی‌هنگام را 
  • (But) the Devil will say, “Look ye at this half-baked (fool)! Cut off the head of this untimely bird (this cock that crows too late)!”
  • دور این خصلت ز فرهنگ ایاز  ** که پدید آید نمازش بی‌نماز 
  • Far from the wisdom of Ayáz is this characteristic, (namely), that his prayer should be uttered without (being a real) prayer.
  • او خروس آسمان بوده ز پیش  ** نعره‌های او همه در وقت خویش 
  • He has been the cock of Heaven from of old: all his crowings are (taking place) at their (proper) time.
  • در معنی این کی ارنا الاشیاء کما هی و معنی این کی لو کشف الغطاء ما از ددت یقینا و قوله در هر که تو از دیده‌ی بد می‌نگری از چنبره‌ی وجود خود می‌نگری پایه‌ی کژ کژ افکند سایه 
  • On the meaning of this (Tradition), “Show unto us the things as they are (in reality)”; and on the meaning of this (saying), “If the covering were lifted, my certainty would not be increased”; and on his (the poet's) verse: “When thou regardest any one with a malign eye, thou art regarding him from the hoop (narrow circle) of thy (self-)existence.” (Hemistich): “The crooked ladder casts a crooked shadow.”
  • ای خروسان از وی آموزید بانگ  ** بانگ بهر حق کند نه بهر دانگ 
  • O cocks, learn crowing from him: he crows for God's sake, not for the sake of pence.
  • صبح کاذب آید و نفریبدش  ** صبح کاذب عالم و نیک و بدش  1975
  • The false dawn comes and does not deceive him: the false dawn is the World with its good and evil.
  • اهل دنیا عقل ناقص داشتند  ** تا که صبح صادقش پنداشتند 
  • The worldly people had defective understandings, so that they deemed it to be the true dawn.
  • صبح کاذب کاروانها را زدست  ** که به بوی روز بیرون آمدست 
  • The false dawn has waylaid (many) caravans which have set out in hope of the daybreak.
  • صبح کاذب خلق را رهبر مباد  ** کو دهد بس کاروانها را به باد 
  • May the false dawn not be the people's guide! for it gives many caravans to the wind (of destruction).
  • ای شده تو صبح کاذب را رهین  ** صبح صادق را تو کاذب هم مبین 
  • O thou who hast become captive to the false dawn, do not regard the true dawn also as false.
  • گر نداری از نفاق و بد امان  ** از چه داری بر برادر ظن همان  1980
  • If thou (thyself) hast no protection (art not exempt) from hypocrisy and wickedness, wherefore shouldst thou impute the same (vices) to thy brother?
  • بدگمان باشد همیشه زشت‌کار  ** نامه‌ی خود خواند اندر حق یار 
  • The evil-doer is always thinking ill (of others): he reads his own book as referring to his neighbour.
  • آن خسان که در کژیها مانده‌اند  ** انبیا را ساحر و کژ خوانده‌اند 
  • The wretches who have remained (sunk) in (their own) unrighteous qualities have called the prophets magicians and unrighteous;
  • وآن امیران خسیس قلب‌ساز  ** این گمان بردند بر حجره‌ی ایاز 
  • And those base Amírs, (who were) forgers of falsehood, conceived this evil thought about the chamber of Ayáz,
  • کو دفینه دارد و گنج اندر آن  ** ز آینه‌ی خود منگر اندر دیگران 
  • (Supposing) that he kept there a buried hoard and treasure. Do not look at others in the mirror of thyself!
  • شاه می‌دانست خود پاکی او  ** بهر ایشان کرد او آن جست و جو  1985
  • The King, indeed, knew his innocence: (only) on their account was he making that investigation,
  • کای امیر آن حجره را بگشای در  ** نیم شب که باشد او زان بی‌خبر 
  • Saying, “O Amír, open the door of the chamber at midnight, when he (Ayáz) will be unaware of it,
  • تا پدید آید سگالشهای او  ** بعد از آن بر ماست مالشهای او 
  • In order that his (secret) thoughts may come to light: afterwards it rests with me to punish him.
  • مر شما را دادم آن زر و گهر  ** من از آن زرها نخواهم جز خبر 
  • I bestow the gold and jewels upon you: of those riches I desire naught but the information (concerning them).”
  • این همی‌گفت و دل او می‌طپید  ** از برای آن ایاز بی ندید 
  • Thus he spoke, while his heart was throbbing on account of the incomparable Ayáz,
  • که منم کین بر زبانم می‌رود  ** این جفاگر بشنود او چون شود  1990
  • (Thinking), “Is it I who am uttering this (command)? How (grieved) he will be if he hear of this injustice!”
  • باز می‌گوید به حق دین او  ** که ازین افزون بود تمکین او 
  • Again he says (to himself), “By the truth of his religion, (I vow) that his constancy is too great
  • کی به قذف زشت من طیره شود  ** وز غرض وز سر من غافل بود 
  • For him to be annoyed by my foul aspersion and heedless of my purpose and meaning.
  • مبتلی چون دید تاویلات رنج  ** برد بیند کی شود او مات رنج 
  • When an afflicted person has perceived the (true) interpretations (reasons) of his pain, he sees the victory: how should he be vanquished by the pain?
  • صاحب تاویل ایاز صابرست  ** کو به بحر عاقبتها ناظرست 
  • The (true) interpreter (of suffering) is (like) the patient Ayáz, for he is contemplating the ocean of ends (ultimate consequences).
  • هم‌چو یوسف خواب این زندانیان  ** هست تعبیرش به پیش او عیان  1995
  • To him, as to Joseph, the interpretation of the dream of these prisoners (in the world) is evident.
  • خواب خود را چون نداند مرد خیر  ** کو بود واقف ز سر خواب غیر 
  • How should the goodly man who is aware of the meaning of the dreams of others be ignorant of (the meaning of) his own dream?