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5
455-504

  • 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.
  • زاری مضطر تشنه معنویست  ** زاری سرد دروغ آن غویست  475
  • The piteous supplication of one sorely distressed and athirst is real; the piteous (but) cold supplication of falsehood is proper to the miscreant.
  • گریه‌ی اخوان یوسف حیلتست  ** که درونشان پر ز رشک و علتست 
  • The weeping of Joseph's brethren is a trick, for their hearts are full of envy and infirmity.
  • حکایت آن اعرابی کی سگ او از گرسنگی می‌مرد و انبان او پر نان و بر سگ نوحه می‌کرد و شعر می‌گفت و می‌گریست و سر و رو می‌زد و دریغش می‌آمد لقمه‌ای از انبان به سگ دادن 
  • Story of the Arab of the desert whose dog was dying of hunger, while his wallet was full of bread; he was lamenting over the dog and reciting poetry and sobbing and beating his head and face; and yet he grudged the dog a morsel from his wallet.
  • آن سگی می‌مرد و گریان آن عرب  ** اشک می‌بارید و می‌گفت ای کرب 
  • The dog was dying, and the Arab sobbing, shedding tears, and crying, “Oh, sorrow!”
  • سایلی بگذشت و گفت این گریه چیست  ** نوحه و زاری تو از بهر کیست 
  • A beggar passed by and asked, “What is this sobbing? For whom is thy mourning and lamentation?”
  • گفت در ملکم سگی بد نیک‌خو  ** نک همی‌میرد میان راه او 
  • He replied, “There was in my possession a dog of excellent disposition. Look, he is dying on the road.
  • روز صیادم بد و شب پاسبان  ** تیزچشم و صیدگیر و دزدران  480
  • He hunted for me by day and kept watch by night; (he was) keen-eyed and (good at) catching the prey and driving off thieves.”
  • گفت رنجش چیست زخمی خورده است  ** گفت جوع الکلب زارش کرده است 
  • He (the beggar) asked, “What ails him? Has he been wounded?” The Arab replied, “Ravenous hunger has made him (so) lamentable.”
  • گفت صبری کن برین رنج و حرض  ** صابران را فضل حق بخشد عوض 
  • “Show some patience,” said he, “in (bearing) this pain and anguish: the grace of God bestows a recompense on those who are patient.”
  • بعد از آن گفتش کای سالار حر  ** چیست اندر دستت این انبان پر 
  • Afterwards he said to him, “O noble chief, what is this full wallet in your hand?”
  • گفت نان و زاد و لوت دوش من  ** می‌کشانم بهر تقویت بدن 
  • He replied, “My bread and provender and food left over from last night, (which) I am taking along (with me) to nourish my body.”
  • گفت چون ندهی بدان سگ نان و زاد  ** گفت تا این حد ندارم مهر و داد  485
  • “Why don't you give (some) bread and provender to the dog?” he asked. He replied, “I have not love and liberality to this extent.
  • دست ناید بی‌درم در راه نان  ** لیک هست آب دو دیده رایگان 
  • Bread cannot be obtained (by a traveller) on the road without money, but water from the eyes costs nothing.”
  • گفت خاکت بر سر ای پر باد مشک  ** که لب نان پیش تو بهتر ز اشک 
  • He (the beggar) said, “Earth be on your head, O water-skin full of wind! for in your opinion a crust of bread is better than tears.”
  • اشک خونست و به غم آبی شده  ** می‌نیرزد خاک خون بیهده 
  • Tears are (originally) blood and have been turned by grief into water: idle tears have not the value of earth.
  • کل خود را خوار کرد او چون بلیس  ** پاره‌ی این کل نباشد جز خسیس 
  • He (the Arab) made the whole of himself despicable, like Iblís: a piece of this whole is naught but vile.
  • من غلام آنک نفروشد وجود  ** جز بدان سلطان با افضال و جود  490
  • I am the (devoted) slave of him who will not sell his existence save to that bounteous and munificent Sovereign,
  • چون بگرید آسمان گریان شود  ** چون بنالد چرخ یا رب خوان شود 
  • (So that) when he weeps, heaven begins to weep, and when he moans (in supplication), the celestial sphere begins to cry, “O Lord!”
  • من غلام آن مس همت‌پرست  ** کو به غیر کیمیا نارد شکست 
  • I am the (devoted) slave of that high-aspiring copper which humbles itself to naught but the Elixir.
  • دست اشکسته برآور در دعا  ** سوی اشکسته پرد فضل خدا 
  • Lift up in prayer a broken hand: the loving kindness of God flies towards the broken.
  • گر رهایی بایدت زین چاه تنگ  ** ای برادر رو بر آذر بی‌درنگ 
  • If thou hast need of deliverance from this narrow dungeon (the world), O brother, go without delay (and cast thyself) on the fire.
  • مکر حق را بین و مکر خود بهل  ** ای ز مکرش مکر مکاران خجل  495
  • Regard God's contrivance and abandon thine own contrivance: oh, by His contrivance (all) the contrivance of contrivers is put to shame.
  • چونک مکرت شد فنای مکر رب  ** برگشایی یک کمینی بوالعجب 
  • When thy contrivance is naughted in the contrivance of the Lord, thou wilt open a most marvellous hiding-place,
  • که کمینه‌ی آن کمین باشد بقا  ** تا ابد اندر عروج و ارتقا 
  • Of which hiding-place the least (treasure) is everlasting life (occupied) in ascending and mounting higher.
  • در بیان آنک هیچ چشم بدی آدمی را چنان مهلک نیست کی چشم پسند خویشتن مگر کی چشم او مبدل شده باشد به نور حق که بی یسمع و بی یبصر و خویشتن او بی‌خویشتن شده 
  • Explaining that no evil eye is so deadly to a man as the eye of self-approval, unless his eye shall have been transformed by the Light of God, so that “he hears through Me and sees through Me,” and (unless) his self shall have become selfless.
  • پر طاوست مبین و پای بین  ** تا که س العین نگشاید کمین 
  • Do not regard thy peacock-feathers but regard thy feet, in order that the mischief of the (evil) eye may not waylay thee;
  • که بلغزد کوه از چشم بدان  ** یزلقونک از نبی بر خوان بدان 
  • For (even) a mountain slips (from its foundations) at the eye of the wicked: read and mark in the Qur’án (the words) they cause thee to stumble.
  • احمد چون کوه لغزید از نظر  ** در میان راه بی‌گل بی‌مطر  500
  • From (their) looking (at him), Ahmad (Mohammed), (who was) like a mountain, slipped in the middle of the road, without mud and without rain.
  • در عجب درماند کین لغزش ز چیست  ** من نپندارم که این حالت تهیست 
  • He remained in astonishment, saying, “Wherefore is this slipping? I do not think that this occurrence is empty (of meaning),”
  • تا بیامد آیت و آگاه کرد  ** کان ز چشم بد رسیدت وز نبرد 
  • Until the Verse (of the Qur’án) came and made him aware that this had happened to him in consequence of the evil eye and enmity (of the unbelievers).
  • گر بدی غیر تو در دم لا شدی  ** صید چشم و سخره‌ی افنا شدی 
  • (God said to the Prophet), “Had it been any one except thee, he would at once have been annihilated: he would have become the prey of the (evil) eye and in thrall to destruction;
  • لیک آمد عصمتی دامن‌کشان  ** وین که لغزیدی بد از بهر نشان 
  • But there came (from Me) a protection, sweeping along (majestically), and thy slipping was (only) for a sign.”