English    Türkçe    فارسی   

6
132-181

  • گفت اگر رویش به شهر و دم به ده  ** روی او از دم او می‌دان که به 
  • He replied, “If its face is to the town and its tail to the country, know that its face is better than its tail;
  • ور سوی شهرست دم رویش به ده  ** خاک آن دم باش و از رویش بجه 
  • But if its tail is towards the town and its face to the country, be the dust on that tail and spring away from its face.”
  • مرغ با پر می‌پرد تا آشیان  ** پر مردم همتست ای مردمان 
  • A bird flies to its nest by means of wings: the wings of Man are aspiration, O people.
  • عاشقی که آلوده شد در خیر و شر  ** خیر و شر منگر تو در همت نگر  135
  • (In the case of) the lover who is soiled with good and evil, do not regard the good and evil; (only) regard the aspiration.
  • باز اگر باشد سپید و بی‌نظیر  ** چونک صیدش موش باشد شد حقیر 
  • If a falcon be white and beyond compare, (yet) it becomes despicable when it hunts a mouse;
  • ور بود چغدی و میل او به شاه  ** او سر بازست منگر در کلاه 
  • And if there be an owl that has desire for the king, it is (noble as) the falcon's head: do not regard the hood.
  • آدمی بر قد یک طشت خمیر  ** بر فزود از آسمان و از اثیر 
  • Man, no bigger than a kneading-trough (scooped in a log), has surpassed (in glory) the heavens and the aether (the empyrean).
  • هیچ کرمنا شنید این آسمان  ** که شنید این آدمی پر غمان 
  • Did this heaven ever hear (the words) We have honoured which this sorrowful Man heard (from God)?
  • بر زمین و چرخ عرضه کرد کس  ** خوبی و عقل و عبارات و هوس  140
  • Did any one offer to earth and sky (his) beauty and reason and eloquence and fond affection?
  • جلوه کردی هیچ تو بر آسمان  ** خوبی روی و اصابت در گمان 
  • Didst thou ever display to heaven thy beauty of countenance and thy sureness of judgement in (matters of) opinion?
  • پیش صورتهای حمام ای ولد  ** عرضه کردی هیچ سیم‌اندام خود 
  • Didst thou ever, O son, offer thy silvery limbs to the pictured forms in the bath-house?
  • بگذری زان نقشهای هم‌چو حور  ** جلوه آری با عجوز نیم‌کور 
  • (No); thou leavest those houri-like figures and displayest thyself to a half-blind old woman.
  • در عجوزه چیست که ایشان را نبود  ** که ترا زان نقشها با خود ربود 
  • What is there in the old woman that was not in them, so that she rapt thee away from those figures (and attracted thee) to herself?
  • تو نگویی من بگویم در بیان  ** عقل و حس و درک و تدبیرست و جان  145
  • (If) thou wilt not say (what it is), I will tell (thee) plainly: ’tis reason and sense and perception and consideration and soul.
  • در عجوزه جان آمیزش‌کنیست  ** صورت گرمابه‌ها را روح نیست 
  • In the old woman there is a soul that mingles (with the body): the pictured forms in the hot-baths have no (rational) spirit.
  • صورت گرمابه گر جنبش کند  ** در زمان او از عجوزه بر کند 
  • If the pictured form in the hot-bath should move, it would at once separate thee from the old woman.
  • جان چه باشد با خبر از خیر و شر  ** شاد با احسان و گریان از ضرر 
  • What is soul? (Soul is) conscious of good and evil, rejoicing on account of kindness, weeping on account of injury.
  • چون سر و ماهیت جان مخبرست  ** هر که او آگاه‌تر با جان‌ترست 
  • Since consciousness is the inmost nature and essence of the soul, the more aware one is the more spiritual is he.
  • روح را تاثیر آگاهی بود  ** هر که را این بیش اللهی بود  150
  • Awareness is the effect of the spirit: any one who has this in excess is a man of God.
  • چون خبرها هست بیرون زین نهاد  ** باشد این جانها در آن میدان جماد 
  • Since there are consciousnesses beyond this (bodily) nature, in that (spiritual) arena these (sensual) souls are (like) inanimate matter.
  • جان اول مظهر درگاه شد  ** جان جان خود مظهر الله شد 
  • The first soul is the theatre of the (Divine) court; the Soul of the soul is verily the theatre of God (Himself).
  • آن ملایک جمله عقل و جان بدند  ** جان نو آمد که جسم آن بدند 
  • The angels were entirely reason and spirit (but) there came a new Spirit of which they were the body.
  • از سعادت چون بر آن جان بر زدند  ** هم‌چو تن آن روح را خادم شدند 
  • When, by happy fortune, they attached themselves to that Spirit, they became subservient to that Spirit, as the body (is subservient to the spirit dwelling in it).
  • آن بلیس از جان از آن سر برده بود  ** یک نشد با جان که عضو مرده بود  155
  • Hence Iblís (Satan) had turned his head away from the Spirit: he did not become one with it because he was a dead limb.
  • چون نبودش آن فدای آن نشد  ** دست بشکسته مطیع جان نشد 
  • Since he had it not, he did not become devoted to it: the broken hand does not obey the spirit (which rules the body).
  • جان نشد ناقص گر آن عضوش شکست  ** کان بدست اوست تواند کرد هست 
  • (But) the Spirit is not impaired though its limb is broken, for that (limb) is in its power, and it can bring it to life.
  • سر دیگر هست کو گوش دگر  ** طوطیی کو مستعد آن شکر 
  • There is another mystery (to be told), (but) where is another ear? Where is a parrot capable of (eating) that sugar?
  • طوطیان خاص را قندیست ژرف  ** طوطیان عام از آن خور بسته طرف 
  • For the elect parrots there is a profound (occult) candy: to that food the eyes of the vulgar parrots are closed.
  • کی چشد درویش صورت زان زکات  ** معنیست آن نه فعولن فاعلات  160
  • How should one who has (only) the appearance of a dervish taste of that purity? It is spiritual reality, not (mere) fa‘úlun fá‘ilát (amphibrachs and cretics).
  • از خر عیسی دریغش نیست قند  ** لیک خر آمد به خلقت که پسند 
  • Candy is not withheld from the ass of Jesus by him (Jesus), but the ass is naturally pleased with straw.
  • قند خر را گر طرب انگیختی  ** پیش خر قنطار شکر ریختی 
  • If candy had roused delight in the ass, he would have poured hundredweights of sugar in front of the ass.
  • معنی نختم علی افواههم  ** این شناس اینست ره‌رو را مهم 
  • Know that this is the (inner) meaning of We seal their mouths: this (knowledge) is important for the traveller on the Way,
  • تا ز راه خاتم پیغامبران  ** بوک بر خیزد ز لب ختم گران 
  • That perchance, by (his following) the Way of the Seal of the prophets, the heavy seal may be lifted from his lips.
  • ختمهایی که انبیا بگذاشتند  ** آن بدین احمدی برداشتند  165
  • The seals which the (former) prophets left were removed by the religion of Ahmad (Mohammed).
  • قفلهای ناگشاده مانده بود  ** از کف انا فتحنا برگشود 
  • The unopened locks had remained (as they were): they were opened by the hand of Lo, We have opened (unto thee).
  • او شفیع است این جهان و آن جهان  ** این جهان زی دین و آنجا زی جنان 
  • He is the intercessor in this world and in yonder world—in this world (for guidance) to the (true) religion, and yonder (for entrance) to Paradise.
  • این جهان گوید که تو رهشان نما  ** وآن جهان گوید که تو مهشان نما 
  • In this world he says, “Do Thou show unto them the Way,” and in yonder world he says, “Do Thou show unto them the Moon.”
  • پیشه‌اش اندر ظهور و در کمون  ** اهد قومی انهم لا یعلمون 
  • It was his custom in public and in private (to say), “Guide my people: verily they know not.”
  • باز گشته از دم او هر دو باب  ** در دو عالم دعوت او مستجاب  170
  • By his breath (powerful intercession) both the Gates were opened: in both worlds his prayer is answered.
  • بهر این خاتم شدست او که به جود  ** مثل او نه بود و نه خواهند بود 
  • He has become the Seal (of the prophets) for this reason that there never was any one like him in munificence nor ever shall be.
  • چونک در صنعت برد استاد دست  ** نه تو گویی ختم صنعت بر توست 
  • When a master surpasses (all others) in his craft, don't you say (to him), “The craft is sealed on thee”?
  • در گشاد ختمها تو خاتمی  ** در جهان روح‌بخشان حاتمی 
  • In the opening of seals thou (O Mohammed) art the Seal: in the world of the givers of spiritual life thou art the Hátim.
  • هست اشارات محمدالمراد  ** کل گشاد اندر گشاد اندر گشاد 
  • The purport (is this, that) the indications (esoteric teachings) of Mohammed are wholly revelation within revelation within revelation.
  • صد هزاران آفرین بر جان او  ** بر قدوم و دور فرزندان او  175
  • A hundred thousand blessings on his spirit and on the advent and cycle of his sons!
  • آن خلیفه‌زادگان مقبلش  ** زاده‌اند از عنصر جان و دلش 
  • Those fortunate Caliph-born sons of his are born of the substance of his soul and heart.
  • گر ز بغداد و هری یا از ری‌اند  ** بی‌مزاج آب و گل نسل وی‌اند 
  • Whether they be of Baghdád or Herát or Rayy, they are his progeny without admixture of water and earth.
  • شاخ گل هر جا که روید هم گلست  ** خم مل هر جا که جوشد هم ملست 
  • Wherever the rose-bough blossoms, ’tis still the (same) rose; wherever the wine-jar bubbles, ’tis still the (same) wine.
  • گر ز مغرب بر زند خورشید سر  ** عین خورشیدست نه چیز دگر 
  • If the sun uplift its head (rise) from the west, ’tis the same sun, not anything else.
  • عیب چینان را ازین دم کور دار  ** هم بستاری خود ای کردگار  180
  • O Maker, by means of Thy veiling grace keep the fault-pickers blind to this (mystic) utterance.
  • گفت حق چشم خفاش بدخصال  ** بسته‌ام من ز آفتاب بی‌مثال 
  • God said (in answer to my prayer), “I have blindfolded the eyes of the evil-natured bat (so as to prevent it) from (seeing) the peerless Sun.