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5
425-474

  • لیک لعب بازگونه بود سخت  ** پیش پای هر شقی و نیکبخت  425
  • But ’twas a very topsy-turvy (mystifying) game in the path of every one doomed to perdition or blessed with salvation.
  • هر که در آتش همی رفت و شرر  ** از میان آب بر می‌کرد سر 
  • Whoever went into the fire and sparks was emerging from the midst of the water;
  • هر که سوی آب می‌رفت از میان  ** او در آتش یافت می‌شد در زمان 
  • Whoever went from the middle towards the water, he was at once found to be in the fire;
  • هر که سوی راست شد و آب زلال  ** سر ز آتش بر زد از سوی شمال 
  • Whoever went towards the right (hand) and the limpid water would put forth his head from the fire on the left;
  • وانک شد سوی شمال آتشین  ** سر برون می‌کرد از سوی یمین 
  • And he who went towards the fiery left, would emerge on the right.
  • کم کسی بر سر این مضمر زدی  ** لاجرم کم کس در آن آتش شدی  430
  • Few were they who hit upon (understood) the mystery of this occult (matter); consequently, seldom would any one go into the fire;
  • جز کسی که بر سرش اقبال ریخت  ** کو رها کرد آب و در آتش گریخت 
  • (None would go) except him upon whom felicity was shed, so that he abandoned the water and took refuge in the fire.
  • کرده ذوق نقد را معبود خلق  ** لاجرم زین لعب مغبون بود خلق 
  • The people made the pleasure that was actually present their object of worship; consequently the people were swindled by this game.
  • جوق‌جوق وصف صف از حرص و شتاب  ** محترز ز آتش گریزان سوی آب 
  • Troop by troop and rank by rank, (they were) on their guard against the fire and fleeing greedily and in haste towards the water.
  • لاجرم ز آتش برآوردند سر  ** اعتبارالاعتبار ای بی‌خبر 
  • Of necessity, they lifted up their heads (emerged) from (amidst) the fire. Take warning, take warning, O heedless man!
  • بانگ می‌زد آتش ای گیجان گول  ** من نیم آتش منم چشمه‌ی قبول  435
  • The fire was crying, ‘O crazy fools, I am not fire, I am a delectable fountain.
  • چشم‌بندی کرده‌اند ای بی‌نظر  ** در من آی و هیچ مگریز از شرر 
  • A spell has been cast on thine eyes, O sightless one: come into me and never flee from the sparks.
  • ای خلیل اینجا شرار و دود نیست  ** جز که سحر و خدعه‌ی نمرود نیست 
  • O (thou who art as) Khalíl (Abraham), here are no sparks and smoke: ’tis naught but the sorcery and deceit of Nimrod.
  • چون خلیل حق اگر فرزانه‌ای  ** آتش آب تست و تو پروانه‌ای 
  • If, like the Friend of God, thou art wise, the fire is thy water, and thou art the moth.’”
  • جان پروانه همی‌دارد ندا  ** کای دریغا صد هزارم پر بدی 
  • The soul of the moth is always crying, “Oh, alas, would that I had a hundred thousand wings,
  • تا همی سوزید ز آتش بی‌امان  ** کوری چشم و دل نامحرمان  440
  • That they might be consumed without mercy by the fire, to the blindness (confusion) of the eyes and hearts of the profane!
  • بر من آرد رحم جاهل از خری  ** من برو رحم آرم از بینش‌وری 
  • The ignorant man pities me from stupidity: I pity him from clairvoyance.
  • خاصه این آتش که جان آبهاست  ** کار پروانه به عکس کار ماست 
  • Especially this fire (of Love), which is the soul of (all) waters (delights); (but) the behaviour of the (ignorant) moth is contrary to ours.
  • او ببینند نور و در ناری رود  ** دل ببیند نار و در نوری شود 
  • It sees the light and goes into a Fire; the heart (of the mystic) sees the fire and goes into a Light.”
  • این چنین لعب آمد از رب جلیل  ** تا ببینی کیست از آل خلیل 
  • Such a (deceptive) game is played by the Glorious God in order that you may see who belongs to the kin of Khalíl (Abraham).
  • آتشی را شکل آبی داده‌اند  ** واندر آتش چشمه‌ای بگشاده‌اند  445
  • A fire has been given the semblance of water, and in the fire a fountain has been opened.
  • ساحری صحن برنجی را به فن  ** صحن پر کرمی کند در انجمن 
  • A magician by his art makes a dish of rice (appear to be) a dish full of (tiny) worms in the assembly;
  • خانه را او پر ز کزدمها نمود  ** از دم سحر و خود آن کزدم نبود 
  • (Or) by the breath (power) of magic he has caused a room to appear full of scorpions, though in truth there were no scorpions.
  • چونک جادو می‌نماید صد چنین  ** چون بود دستان جادوآفرین 
  • When sorcery produces a hundred such illusions, how (much greater) must be the cunning of the Creator of sorcery?
  • لاجرم از سحر یزدان قرن قرن  ** اندر افتادند چون زن زیر پهن 
  • Of necessity, through the magic of God generation after generation have fallen down (been vanquished), like a woman (lying) flat beneath (sub marito). [Of necessity, through the magic of God generation after generation have fallen down (been vanquished), like a woman (lying) flat beneath (under her husband).]
  • ساحرانشان بنده بودند و غلام  ** اندر افتادند چون صعوه به دام  450
  • Their magicians were slaves and servants, and fell into the trap (of Divine cunning) like wagtails.
  • هین بخوان قرآن ببین سحر حلال  ** سرنگونی مکرهای کالجبال 
  • Hark, read the Qur’án and behold lawful magic (in) the overthrow of plots (huge) as the mountains.
  • من نیم فرعون کایم سوی نیل  ** سوی آتش می‌روم من چون خلیل 
  • “I am not (like) Pharaoh that I should come to the Nile; I am going towards the fire, like Khalíl (Abraham).
  • نیست آتش هست آن ماء معین  ** وآن دگر از مکر آب آتشین 
  • ’Tis not fire; (in reality) ’tis flowing water, (while) the other, through (Divine) cunning, is water whereof the (real) nature is fire.
  • پس نکو گفت آن رسول خوش‌جواز  ** ذره‌ای عقلت به از صوم و نماز 
  • Excellently well said the complaisant Prophet, “A mote of intelligence is better for thee than fasting and performing the ritual prayer,”
  • زانک عقلت جوهرست این دو عرض  ** این دو در تکمیل آن شد مفترض  455
  • Because thy intelligence is the substance, (whereas) these two (things) are accidents: these two are made obligatory in (the case of persons who possess) the full complement of it,
  • تا جلا باشد مر آن آیینه را  ** که صفا آید ز طاعت سینه را 
  • In order that the mirror (intelligence) may have (a bright) lustre; for purity comes to the breast (heart) from piety.
  • لیک گر آیینه از بن فاسدست  ** صیقل او را دیر باز آرد به دست 
  • But if the mirror is fundamentally depraved, (only) after a long time does the polisher get it back (to purity);
  • وان گزین آیینه که خوش مغرس است  ** اندکی صیقل گری آن را بس است 
  • While (in the case of) the fine mirror, which is (like) a goodly planting-ground, a little polishing is enough for it.
  • تفاوت عقول در اصل فطرت خلاف معتزله کی ایشان گویند در اصل عقول جز وی برابرند این افزونی و تفاوت از تعلم است و ریاضت و تجربه 
  • The diversity of intelligences in their nature as originally created; (a doctrine) opposed to (that of) the Mu‘tazilites, who assert that particular (individual) intelligences are originally equal, and that this superiority and diversity is the result of learning and training and experience.
  • این تفاوت عقلها را نیک دان  ** در مراتب از زمین تا آسمان 
  • Know well that intelligences differ thus in degree from the earth to the sky.
  • هست عقلی هم‌چو قرص آفتاب  ** هست عقلی کمتر از زهره و شهاب  460
  • There is an intelligence like the orb of the sun; there is an intelligence inferior to (the planet) Venus and the meteor.
  • هست عقلی چون چراغی سرخوشی  ** هست عقلی چون ستاره‌ی آتشی 
  • There is an intelligence like a tipsy (flickering) lamp; there is an intelligence like a star of fire,
  • زانک ابر از پیش آن چون وا جهد  ** نور یزدان‌بین خردها بر دهد 
  • Because, when the cloud is removed from it, it produces intellects that behold the Light of God.
  • عقل جزوی عقل را بدنام کرد  ** کام دنیا مرد را بی‌کام کرد 
  • The particular intelligence has given the (universal) intelligence a bad name: worldly desire has deprived the (worldly) man of his desire (in the world hereafter).
  • آن ز صیدی حسن صیادی بدید  ** وین ز صیادی غم صیدی کشید 
  • That (universal intelligence), through being a prey (to God), beheld the beauty of being a hunter, while this (particular intelligence), through being a hunter (of worldly goods), suffered the pain of being a prey (to perdition).
  • آن ز خدمت ناز مخدومی بیافت  ** وآن ز مخدومی ز راه عز بتافت  465
  • The former, through service, gained the pride of lordship, while the latter, through lordship, turned from the path of glory.
  • آن ز فرعونی اسیر آب شد  ** وز اسیری سبط صد سهراب شد 
  • The latter, through being a Pharaoh, was taken captive by the water (of perdition), while the Israelites, through captivity, became (mighty as) a hundred Suhrábs.
  • لعب معکوسست و فرزین‌بند سخت  ** حیله کم کن کار اقبالست و بخت 
  • ’Tis a topsy-turvy game and a terrible quandary; do not try (to escape by) cunning: ’tis (all) a matter of (Divine) favour and fortune.
  • بر حیال و حیله کم تن تار را  ** که غنی ره کم دهد مکار را 
  • Do not weave plots in vain imagination and cunning; for the Self-sufficient One does not give way to the contriver.
  • مکر کن در راه نیکو خدمتی  ** تا نبوت یابی اندر امتی 
  • Contrive, in the way of (by following the guidance of) one who serves (God) well, that you may gain the position of a prophet in a religious community.
  • مکر کن تا وا رهی از مکر خود  ** مکر کن تا فرد گردی از جسد  470
  • Contrive that you may be delivered from your own contrivance; contrive that you may become detached from the body.
  • مکر کن تا کمترین بنده شوی  ** در کمی رفتی خداونده شوی 
  • Contrive that you may become the meanest slave (of God): if you enter into (the state of) meanness (self-abasement), you will become lordly.
  • روبهی و خدمت ای گرگ کهن  ** هیچ بر قصد خداوندی مکن 
  • Never, O old wolf, practise foxiness and perform service with the purpose of (gaining) lordship;
  • لیک چون پروانه در آتش بتاز  ** کیسه‌ای زان بر مدوز و پاک باز 
  • But rush into the fire like a moth: do not hoard up that (service), play for love!
  • زور را بگذار و زاری را بگیر  ** رحم سوی زاری آید ای فقیر 
  • Renounce power and adopt piteous supplication: (the Divine) mercy comes towards piteous supplication, O dervish.