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6
2346-2395

  • خویش را موزون و چست و سخته کن  ** ز آب دیده نان خود را پخته کن 
  • Make yourself harmonious and congruous and balanced: let your bread be baked well with (burning) tears.
  • آواز دادن هاتف مر طالب گنج را و اعلام کردن از حقیقت اسرار آن 
  • How the Voice from heaven called to the seeker of the treasure and acquainted him with the truth of the mysteries thereof.
  • اندرین بود او که الهام آمدش  ** کشف شد این مشکلات از ایزدش 
  • He was (engaged) in this (prayer) when inspiration came to him and these difficulties were solved for him by God,
  • کو بگفتت در کمان تیری بنه  ** کی بگفتندت که اندر کش تو زه 
  • Saying, “It (the Divine intimation) told you to put an arrow to the bow, (but) when were you told to pull the bowstring (hard)?
  • او نگفتت که کمان را سخت‌کش  ** در کمان نه گفت او نه پر کنش 
  • It did not tell you to draw the bow hard: it bade you put (the arrow) to the bow, not ‘shoot with your full strength.’
  • از فضولی تو کمان افراشتی  ** صنعت قواسیی بر داشتی  2350
  • You, from (motives of) vanity, raised the bow aloft and brought to a high pitch the art of archery.
  • ترک این سخته کمانی رو بگو  ** در کمان نه تیر و پریدن مجو 
  • Go, renounce this skill in drawing the strongbow: put the arrow to the bow and do not seek to draw to the full extent (of your power).
  • چون بیفتد بر کن آنجا می‌طلب  ** زور بگذار و بزاری جو ذهب 
  • When it (the arrow) falls, dig up the spot and search: abandon (trust in) strength and seek the gold by means of piteous supplication.”
  • آنچ حقست اقرب از حبل الورید  ** تو فکنده تیر فکرت را بعید 
  • That which is real is nearer than the neck-artery; you have shot the arrow of thought far afield.
  • ای کمان و تیرها بر ساخته  ** صید نزدیک و تو دور انداخته 
  • O you who have provided yourself with bow and arrows, the prey is near and you have shot far.
  • هرکه دوراندازتر او دورتر  ** وز چنین گنجست او مهجورتر  2355
  • The farther one shoots, the farther away and more separated is he from a treasure like this.
  • فلسفی خود را از اندیشه بکشت  ** گو بدو کوراست سوی گنج پشت 
  • The philosopher killed (exhausted) himself with thinking: let him run on (in vain), for his back is turned towards the treasure.
  • گو بدو چندانک افزون می‌دود  ** از مراد دل جداتر می‌شود 
  • Let him run on: the more he runs, the more remote does he become from the object of his heart’s desire.
  • جاهدوا فینا بگفت آن شهریار  ** جاهدوا عنا نگفت ای بی‌قرار 
  • That (Divine) King said, “(those who) have striven in (for) Us”: He did not say, “(those who) have striven away from Us,” O restless one,
  • هم‌چو کنعان کو ز ننگ نوح رفت  ** بر فراز قله‌ی آن کوه زفت 
  • As (was the case with) Canaan, who in disdain of Noah went up to the top of that great mountain.
  • هرچه افزون‌تر همی‌جست او خلاص  ** سوی که می‌شد جداتر از مناص  2360
  • The more he sought deliverance (by turning) towards the mountain, the more was he separated from the place of refuge,
  • هم‌چو این درویش بهر گنج و کان  ** هر صباحی سخت‌تر جستی کمان 
  • Like this dervish (who) for the sake of the treasure and the mine (of riches) sought (to thaw) the bow more strongly every morning,
  • هر کمانی کو گرفتی سخت‌تر  ** بود از گنج و نشان بدبخت‌تر 
  • And the more strongly he gripped the bow each time, the worse luck he had in respect of (finding) the treasure and (hitting) the mark.
  • این مثل اندر زمانه جانی است  ** جان نادانان به رنج ارزانی است 
  • This parable is of vital import (to the soul) in the world: the soul of the ignorant is worthy of pain (deserves to suffer.)
  • زانک جاهل ننگ دارد ز اوستاد  ** لاجرم رفت و دکانی نو گشاد 
  • Inasmuch as the ignoramus disdains his teacher, consequently he goes and opens a new shop.
  • آن دکان بالای استاد ای نگار  ** گنده و پر کزدمست و پر ز مار  2365
  • O (you who are vain and specious as a ) picture, that shop, (set up) over the teacher, is stinking and full of scorpions and snakes.
  • زود ویران کن دکان و بازگرد  ** سوی سبزه و گلبنان و آب‌خورد 
  • Quickly lay waste that shop and turn back to the greenery and the rose-tress and the watering-place;
  • نه چو کنعان کو ز کبر و ناشناخت  ** از که عاصم سفینه‌ی فوز ساخت 
  • Not like Canaan, who from pride and ignorance made of the “protecting” mountain a ship (ark) of safety.
  • علم تیراندازیش آمد حجاب  ** وان مراد او را بده حاضر به جیب 
  • His (the fakir’s) knowledge of archery became a veil (barrier) to him, while (all the time) he had that object of desire present in his bosom.
  • ای بسا علم و ذکاوات و فطن  ** گشته ره‌رو را چو غول و راه‌زن 
  • Oh, how often have knowledge and keen wits and understandings become as (deadly as) the ghoul or brigand to the wayfarer!
  • بیشتر اصحاب جنت ابلهند  ** تا ز شر فیلسوفی می‌رهند  2370
  • Most of those destined for Paradise are simpletons (simple-minded), so that they escape from the mischief of philosophy.
  • خویش را عریان کن از فضل و فضول  ** تا کند رحمت به تو هر دم نزول 
  • Strip yourself of (useless) learning and vanity, in order that (the Divine) mercy may descend on you at every moment.
  • زیرکی ضد شکستست و نیاز  ** زیرکی بگذار و با گولی‌بساز 
  • Cleverness is the opposite of abasement and supplication: give up cleverness and sort with stupidity.
  • زیرکی دان دام برد و طمع و گاز  ** تا چه خواهد زیرکی را پاک‌باز 
  • Know that cleverness is a trap for (a means of) gaining victory and (indulging) ambition and a scarecrow (such as is used by fowlers): why should the pure devotee wish to be clever?
  • زیرکان با صنعتی قانع شده  ** ابلهان از صنع در صانع شده 
  • The clever ones are content with an ingenious device; the simple ones have gone (away) from the artifice to rest in the Artificer,
  • زانک طفل خرد را مادر نهار  ** دست و پا باشد نهاده بر کنار  2375
  • Because at breakfast time a mother will have laid the little child’s hands and feet (in repose) on her bosom.
  • حکایت آن سه مسافر مسلمان و ترسا و جهود و آن کی به منزل قوتی یافتند و ترسا و جهود سیر بودند گفتند این قوت را فردا خوریم مسلمان صایم بود گرسنه ماند از آنک مغلوب بود 
  • Story of the three travellers—a Moslem, a Christian, and a Jew— who obtained (a gift of) some food at a hostelry. The Christian and the Jew had already eaten their fill, so they said, “Let us eat this food to-morrow.” The Moslem was fasting, and he remained hungry because he was overpowered (by his companions).
  • یک حکایت بشنو اینجا ای پسر  ** تا نگردی ممتحن اندر هنر 
  • Here listen to a story, O son, in order that you may not suffer affliction in (relying upon) talent.
  • آن جهود و ممن و ترسا مگر  ** همرهی کردند با هم در سفر 
  • As it happened, a Jew and a true believer and a Christian travelled together on a journey.
  • با دو گمره همره آمد ممنی  ** چون خرد با نفس و با آهرمنی 
  • A true believer travelled along with two miscreants, like reason (associated) with a carnal soul and Devil.
  • مرغزی و رازی افتند از سفر  ** همره و هم‌سفره پیش هم‌دگر 
  • In travel the man of Merv and the man of Rayy meet one another as companions on the road and at table.
  • در قفص افتند زاغ و جغد و باز  ** جفت شد در حبس پاک و بی‌نماز  2380
  • Crow and owl and falcon come (as captives) into the (same) cage: the holy and the irreligious become mates in prison.
  • کرده منزل شب به یک کاروانسرا  ** اهل شرق و اهل غرب و ما ورا 
  • At night Easterners and Westerners and Transoxanians make their abode in the same caravanseray.
  • مانده در کاروانسرا خرد و شگرف  ** روزها با هم ز سرما و ز برف 
  • Small and great (folk) remain together for days in the caravanseray because of frost and snow.
  • چون گشاده شد ره و بگشاد بند  ** بسکلند و هر یکی جایی روند 
  • As soon as the road is opened and the obstacle removed, they separate and every one goes in a (different) direction.
  • چون قفس را بشکند شاه خرد  ** جمع مرغان هر یکی سویی پرد 
  • When sovereign Reason breaks the cage, all the birds fly away, each one to a (different) quarter.
  • پر گشاید پیش ازین بر شوق و یاد  ** در هوای جنس خود سوی معاد  2385
  • Before this (deliverance) each one, full of longing and lament, spreads its wings towards its destination, in desire for its mate.
  • پر گشاید هر دمی با اشک و آه  ** لیک پریدن ندارد روی و راه 
  • At every moment it spreads its wings with tears and sighs, but it has no room or way to fly.
  • راه شد هر یک پرد مانند باد  ** سوی آن کز یاد آن پر می‌گشاد 
  • (As soon as) way is made, each one flies like the wind towards that in remembrance of which it spread its wings.
  • آن طرف که بود اشک و آه او  ** چونک فرصت یافت باشد راه او 
  • Its way, when it gains the opportunity, is towards the region whither its tears and sighs were (directed).
  • در تن خود بنگر این اجزای تن  ** از کجاها گرد آمد در بدن 
  • Consider your own body: from what places were these corporeal parts (elements and faculties) collected in the body—
  • آبی و خاکی و بادی و آتشی  ** عرشی و فرشی و رومی و گشی  2390
  • Watery and earthen and airy and fiery, celestial and terrestrial, (some) of Rúm and (some) of Kash.
  • از امید عود هر یک بسته طرف  ** اندرین کاروانسرا از بیم برف 
  • In this (bodily) caravanseray one and all, from fear of the snow, have closed their eyes to the hope of returning (to their final destination).
  • برف گوناگون جمود هر جماد  ** در شتای بعد آن خورشید داد 
  • The various snows are (symbolise) the congelation of every inanimate thing in the winter of farness from that Sun of justice.
  • چون بتابد تف آن خورشید جشم  ** کوه گردد گاه ریگ و گاه پشم 
  • (But) when the heat of the angry Sun flames (forth), the mountain becomes now (like) sand and now (like) wool.
  • در گداز آید جمادات گران  ** چون گداز تن به وقت نقل جان 
  • The gross inanimate things dissolve, like the dissolution of the body at the hour of the spirit's departure.
  • چون رسیدند این سه همره منزلی  ** هدیه‌شان آورد حلوا مقبلی  2395
  • When these three fellow-travellers arrived at a certain hostelry, a man of fortune brought them (some) halwá (sweetmeat) as a gift.