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6
1332-1381

  • کارزو را گر نرانم تا رود  ** آن طبیبم گفت کان علت شود 
  • Saying (to himself), “The physician told me it would make me ill if I would not let my desire have its way.
  • سیلیش اندر برم در معرکه  ** زانک لا تلقوا بایدی تهلکه 
  • I will give him a slap in quarrel, for (God hath said), ‘Do not cast yourselves with your own hands into destruction.’
  • تهلکه‌ست این صبر و پرهیز ای فلان  ** خوش بکوبش تن مزن چون دیگران 
  • O such-and-such, this self-restraint and abstinence is (thy) destruction: give him a good blow, do not keep quiet like the others.”
  • چون زدش سیلی برآمد یک طراق  ** گفت صوفی هی هی ای قواد عاق  1335
  • When he slapped him, there was the sound of a crack: the Súfí cried, “Hey, hey, O rascally pimp!”
  • خواست صوفی تا دو سه مشتش زند  ** سبلت و ریشش یکایک بر کند 
  • The Súfí was about to give him two or three blows with his fist and tear out his moustache and beard piecemeal (but refrained from doing so).
  • خلق رنجور دق و بیچاره‌اند  ** وز خداع دیو سیلی باره‌اند 
  • Mankind are (like) sufferers from phthisis and without a remedy (for their disease), and through the Devil's deception they are passionately addicted to slapping (each other).
  • جمله در ایذای بی‌جرمان حریص  ** در قفای همدگر جویان نقیص 
  • All (of them) are eager to injure the innocent and are seeking (to find) fault behind each others' backs.
  • ای زننده بی‌گناهان را قفا  ** در قفای خود نمی‌بینی جزا 
  • O you who strike the napes of the guiltless, don't you see the retribution (that is coming) behind you?
  • ای هوا را طب خود پنداشته  ** بر ضعیفان صفع را بگماشته  1340
  • O you who fancy that (indulgence of) desire is your (right) medicine and inflict slaps on the weak,
  • بر تو خندید آنک گفتت این دواست  ** اوست که آدم را به گندم رهنماست 
  • He who told you that this is the cure (for your disease) mocked at you: ’tis he that guided Adam to the wheat,
  • که خورید این دانه او دو مستعین  ** بهر دارو تا تکونا خالدین 
  • Saying, “O ye twain who implore help, eat this grain as a remedy that ye may abide (in Paradise) for ever.”
  • اوش لغزانید و او را زد قفا  ** آن قفا وا گشت و گشت این را جزا 
  • He caused him (Adam) to stumble and gave him a slap on the nape: that slap recoiled and became a (penal) retribution for him (the Devil).
  • اوش لغزانید سخت اندر زلق  ** لیک پشت و دستگیرش بود حق 
  • He caused him (Adam) to stumble terribly in backsliding, but God was his (Adam's) support and helper.
  • کوه بود آدم اگر پر مار شد  ** کان تریاقست و بی‌اضرار شد  1345
  • Adam was (like) a mountain: (even) if he was filled with serpents (of sin), he is a mine of the antidote (to snake-poison) and was unhurt.
  • تو که تریاقی نداری ذره‌ای  ** از خلاص خود چرایی غره‌ای 
  • You, who do not possess an atom of the antidote, why are you deluded by your (hope of) deliverance?
  • آن توکل کو خلیلانه ترا  ** وآن کرامت چون کلیمت از کجا 
  • Where, in your case, is trust in God like (the trust of) Khalíl (Abraham), and whence will you get the (Divine) grace like (that bestowed upon) Kalím (Moses),
  • تا نبرد تیغت اسمعیل را  ** تا کنی شه‌راه قعر نیل را 
  • So that your knife should not cut (the throat of) Ismá‘íl (Ishmael) and that you should make the depths of the Nile a (dry) highway?
  • گر سعیدی از مناره اوفتید  ** بادش اندر جامه افتاد و رهید 
  • If a blessed one fell from the minaret (and) was saved by the wind filling his raiment,
  • چون یقینت نیست آن بخت ای حسن  ** تو چرا بر باد دادی خویشتن  1350
  • Why have you, O good man, committed yourself to the wind when you are not sure of that (same) fortune?
  • زین مناره صد هزاران هم‌چو عاد  ** در فتادند و سر و سر باد داد 
  • From this minaret hundreds of thousands (of peoples) like ‘Ád fell down and gave to the wind (lost) their lives and souls.
  • سرنگون افتادگان را زین منار  ** می‌نگر تو صد هزار اندر هزار 
  • Behold those who have fallen headlong from this minaret, hundreds of thousands on thousands!
  • تو رسن‌بازی نمیدانی یقین  ** شکر پاها گوی و می‌رو بر زمین 
  • (If) you have no sure skill in rope-dancing, give thanks for your feet and walk on the ground.
  • پر مساز از کاغذ و از که مپر  ** که در آن سودا بسی رفتست سر 
  • Don't make wings of paper and fly from the (top of a) mountain, for many a head has gone (to destruction) in this craze.
  • گرچه آن صوفی پر آتش شد ز خشم  ** لیک او بر عاقبت انداخت چشم  1355
  • Although the Súfí was afire with anger, yet he cast his eye on the consequence.
  • اول صف بر کسی ماندم به کام  ** کو نگیرد دانه بیند بند دام 
  • The beginning of the line (the present life regarded as a preparation for the life hereafter) is permanently successful (only) in the case of one who does not take the bait and sees (the danger of) imprisonment in the trap.
  • حبذا دو چشم پایان بین راد  ** که نگه دارند تن را از فساد 
  • How excellent are two noble end-discerning eyes that preserve the body from corruption!
  • آن ز پایان‌دید احمد بود کو  ** دید دوزخ را همین‌جا مو به مو 
  • That (foresight) was (derived) from the vision of the end that was seen by Ahmad (Mohammed), who even here (in the present life) saw Hell, hair by hair,
  • دید عرش و کرسی و جنات را  ** تا درید او پرده‌ی غفلات را 
  • And saw the Throne (of God) and the Footstool and the Gardens (ofParadise), so that he rent the veil of (our) forgetfulnesses.
  • گر همی‌خواهی سلامت از ضرر  ** چشم ز اول بند و پایان را نگر  1360
  • If you desire to be safe from harm, close your eye to the beginning and contemplate the end,
  • تا عدمها ار ببینی جمله هست  ** هستها را بنگری محسوس پست 
  • That you may regard all (apparent) nonentities as (really) existent and look upon (all) entities, (so far as they are) perceived by the senses, as of low degree.
  • این ببین باری که هر کش عقل هست  ** روز و شب در جست و جوی نیستست 
  • At least consider this, that every one who possesses reason is daily and nightly in quest of the (relatively) non-existent.
  • در گدایی طالب جودی که نیست  ** بر دکانها طالب سودی که نیست 
  • In begging, he seeks a munificence that is not in being; in the shops he seeks a profit that is not in being.
  • در مزارع طالب دخلی که نیست  ** در مغارس طالب نخلی که نیست 
  • In the cornfields he seeks an income (crop) that is not in being; in the plantations he seeks a date-palm that is not in being.
  • در مدارس طالب علمی که نیست  ** در صوامع طالب حلمی که نیست  1365
  • In the colleges he seeks a knowledge that is not in being; in the Christian monasteries he seeks a morality that is not in being.
  • هستها را سوی پس افکنده‌اند  ** نیستها را طالبند و بنده‌اند 
  • They (the intelligent) have thrown the (actually) existent things behind them and are seekers of, and devoted to, the (relatively) non-existent things,
  • زانک کان و مخزن صنع خدا  ** نیست غیر نیستی در انجلا 
  • Because the mine and treasury of God's doing is not other than non-existence in (process of) being brought into manifestation.
  • پیش ازین رمزی بگفتستیم ازین  ** این و آن را تو یکی بین دو مبین 
  • We have previously given some indication of this (matter): regard this (present discourse) and that (former discourse) as one, not as two.
  • گفته شد که هر صناعت‌گر که رست  ** در صناعت جایگاه نیست جست 
  • It was stated (formerly) that every craftsman who appeared (in the world) sought the abode of (relative) non-existence in (exercising) his craft.
  • جست بنا موضعی ناساخته  ** گشته ویران سقفها انداخته  1370
  • The builder sought an unrepaired place that had become ruined and (where) the roofs (were) fallen in.
  • جست سقا کوزای کش آب نیست  ** وان دروگر خانه‌ای کش باب نیست 
  • The water-carrier sought a pot with no water in it, and the carpenter a house with no door.
  • وقت صید اندر عدم بد حمله‌شان  ** از عدم آنگه گریزان جمله‌شان 
  • At the moment of pursuing (their object) they rushed into (relative) nonexistence; then (afterwards) they all are fleeing from non-existence.
  • چون امیدت لاست زو پرهیز چیست  ** با انیس طمع خود استیز چیست 
  • Since your hope is (in) non-existence, why (this) avoidance of it? Why (this) strife with what is congenial to your desire?
  • چون انیس طمع تو آن نیستیست  ** از فنا و نیست این پرهیز چیست 
  • Since that non-existence is congenial to your desire, why this avoidance of nonentity and non-existence?
  • گر انیس لا نه‌ای ای جان به سر  ** در کمین لا چرایی منتظر  1375
  • O (dear) soul, if you are not inwardly congenial to non-existence, why are you waiting in ambush for non-existence?
  • زانک داری جمله دل برکنده‌ای  ** شست دل در بحر لا افکنده‌ای 
  • You have torn your heart away from all that you own, you have cast the net of your heart into the sea of non-existence.
  • پس گریز از چیست زین بحر مراد  ** که بشستت صد هزاران صید داد 
  • Wherefore, then, (this) flight from this sea of (heart's) desire that has put hundreds of thousands of prey into your net?
  • از چه نام برگ را کردی تو مرگ  ** جادوی بین که نمودت مرگ برگ 
  • Wherefore have you given the name “death” to (what is really) provision (for the spirit)? Observe the sorcery that has caused the provision (barg) to seem to you death (marg).
  • هر دو چشمت بست سحر صنعتش  ** تا که جان را در چه آمد رغبتش 
  • The magic of His (God's) doing has bound both your eyes, so that desire for the (worldly) pit has come over your soul.
  • در خیال او ز مکر کردگار  ** جمله صحرا فوق چه زهرست و مار  1380
  • Through the contrivance of the Creator, in its (your soul's) fancy all the expanse above the pit is (full of) poison and snakes;
  • لاجرم چه را پناهی ساختست  ** تا که مرگ او را به چاه انداختست 
  • Consequently it has made the pit a refuge (for itself), so that (its false conception of) death (as hideous and hateful) has cast it into the pit (of perdition).