English    Türkçe    فارسی   

6
2714-2763

  • صوفیی را گفت خواجه‌ی سیم‌پاش  ** ای قدمهای ترا جانم فراش 
  • A certain Khwája, accustomed to scatter (pieces of) silver, said to a Súfí, “O you for whose feet my soul is a carpet,
  • یک درم خواهی تو امروز ای شهم  ** یا که فردا چاشتگاهی سه درم  2715
  • Would you like one dirhem to-day, my king, or three dirhems at breakfast-time to-morrow?”
  • گفت دی نیم درم راضی‌ترم  ** زانک امروز این و فردا صد درم 
  • He replied, “I am more pleased with (the possession of) half a dirhem yesterday than with (the promise of) this (one dirhem) to-day and a hundred dirhems to-morrow.”
  • سیلی نقد از عطاء نسیه به  ** نک قفا پیشت کشیدم نقد ده 
  • (The mouse said), “A slap (given) in cash (immediately) is better than a donation (paid) on credit (hereafter): lo, I put the nape of my neck before thee: give (me) the cash!
  • خاصه آن سیلی که از دست توست  ** که قفا و سیلیش مست توست 
  • Especially as the slap is from thy hand, for both the nape and the slap inflicted on it are intoxicated (enraptured) with thee.
  • هین بیا ای جان جان و صد جهان  ** خوش غنیمت دار نقد این زمان 
  • Hark, come, O soul of my soul and (O thou who art the soul) of a hundred worlds, gladly take the opportunity of (seizing) the cash of this (present) moment.
  • در مدزد آن روی مه از شب روان  ** سرمکش زین جوی ای آب روان  2720
  • Do not stealthily remove thy moon-like face from the night-travellers, do not withdraw thyself from this river-bed, O flowing water,
  • تا لب جو خندد از آب معین  ** لب لب جو سر برآرد یاسمین 
  • (But flow) in order that the river-bank may laugh (may be made to blossom) by the running water, and that jasmines may rear their heads on each brim of the river.”
  • چون ببینی بر لب جو سبزه مست  ** پس بدان از دور که آنجا آب هست 
  • When you see that verdure is fresh on the river-brim, then (you may) know (even) from afar that water is there.
  • گفت سیماهم وجوه کردگار  ** که بود غماز باران سبزه‌زار 
  • The Maker hath said, “Their mark is (on) their faces,” for the verdant orchard tells a tale of rain.
  • گر ببارد شب نبیند هیچ کس  ** که بود در خواب هر نفس و نفس 
  • If it rains during the night, no one sees (the rain), for (then) every soul and breath is asleep;
  • تازگی هر گلستان جمیل  ** هست بر باران پنهانی دلیل  2725
  • (But) the freshness of every beauteous rose-garden is (clear) evidence of the rain (that was) hidden (from view).
  • ای اخی من خاکیم تو آبیی  ** لیک شاه رحمت و وهابیی 
  • (The mouse said), “O comrade, I am of the earth, thou art of the water; but thou art the king of mercy and munificence.
  • آن‌چنان کن از عطا و از قسم  ** که گه و بی‌گه به خدمت می‌رسم 
  • By way of (conferring) bounty and dispensing (favour) so act that I may attain to (the privilege of) serving thee early and late.
  • بر لب جو من به جان می‌خوانمت  ** می‌نبینم از اجابت مرحمت 
  • I am always calling thee on the river-bank with (all) my soul, (but) I never experience the mercy of response.
  • آمدن در آب بر من بسته شد  ** زانک ترکیبم ز خاکی رسته شد 
  • Entrance into the water is barred against me because my (bodily) frame has grown from a piece of earth.
  • یا رسولی یا نشانی کن مدد  ** تا ترا از بانگ من آگه کند  2730
  • Use the aid either of a messenger or a token to make thee aware of my (piteous) cry.”
  • بحث کردند اندرین کار آن دو یار  ** آخر آن بحث آن آمد قرار 
  • The two friends debated on this (matter): at the close of the debate it was settled
  • که به دست آرند یک رشته‌ی دراز  ** تا ز جذب رشته گردد کشف راز 
  • That they should procure a long string, in order that by pulling the string the secret should be revealed.
  • یک سری بر پای این بنده‌ی دوتو  ** بست باید دیگرش بر پای تو 
  • (The mouse said), “One end must be tied to the foot of this slave (who is bent) double, and the other (end) to thy foot,
  • تا به هم آییم زین فن ما دو تن  ** اندر آمیزیم چون جان با بدن 
  • That by this device we two persons may come together and mingle as the soul with the body.”
  • هست تن چون ریسمان بر پای جان  ** می‌کشاند بر زمینش ز آسمان  2735
  • The body is like a string (tied) on the foot of the soul, drawing it (down) from Heaven to earth.
  • چغز جان در آب خواب بیهشی  ** رسته از موش تن آید در خوشی 
  • When the frog-like soul escapes from the mouse-like body into the water, (which is) the sleep of unconsciousness, it enters into a happy state;
  • موش تن زان ریسمان بازش کشد  ** چند تلخی زین کشش جان می‌چشد 
  • (But) the mouse-like body pulls it back with that string: how much bitterness does the soul taste from this pulling!
  • گر نبودی جذب موش گنده‌مغز  ** عیش‌ها کردی درون آب چغز 
  • Were it not for the pulling of the scatter-brained mouse, the frog would have enjoyed himself in the water.
  • باقیش چون روز برخیزی ز خواب  ** بشنوی از نوربخش آفتاب 
  • You will hear the rest of it from the light-giving (illumination) of the Sun when you rise from slumber on the Day (of Resurrection).
  • یک سر رشته گره بر پای من  ** زان سر دیگر تو پا بر عقده زن  2740
  • (The mouse said), “Knot one end of the string on my foot and the other end on thine,
  • تا توانم من درین خشکی کشید  ** مر ترا نک شد سر رشته پدید 
  • That I may be able to pull thee to this dry land: lo, the end of the string (the object of my plan) is (now) clear (to thee).”
  • تلخ آمد بر دل چغز این حدیث  ** که مرا در عقده آرد این خبیث 
  • This news (proposal) was disagreeable to the heart of the frog, (who thought to himself), “This wicked fellow will bring me into a tangle.”
  • هر کراهت در دل مرد بهی  ** چون در آید از فنی نبود تهی 
  • Whenever a feeling of repugnance comes into the heart of a good man, ’tis not devoid of some significance.
  • وصف حق دان آن فراست را نه وهم  ** نور دل از لوح کل کردست فهم 
  • Deem that (intuitive) sagacity to be a Divine attribute, not a (vain) suspicion: the light of the heart has apprehended (by intuitive perception) from the Universal Tablet.
  • امتناع پیل از سیران ببیت  ** با جد آن پیلبان و بانگ هیت  2745
  • (For example) the refusal of the Elephant to march against the House (of Allah) notwithstanding the driver's efforts and cries of “Come on!”
  • جانب کعبه نرفتی پای پیل  ** با همه لت نه کثیر و نه قلیل 
  • In spite of all blows the Elephant's feet would not move, either much or little, towards the Ka‘ba.
  • گفتیی خود خشک شد پاهای او  ** یا بمرد آن جان صول‌افزای او 
  • You would have said that its legs were paralysed or that its impetuous spirit was dead.
  • چونک کردندی سرش سوی یمن  ** پیل نر صد اسپه گشتی گام‌زن 
  • (But) whenever they turned its head towards Yemen, the fierce Elephant would begin to stride (forward) with the speed of a hundred horses.
  • حس پیل از زخم غیب آگاه بود  ** چون بود حس ولی با ورود 
  • (Since) the Elephant's perception was aware of the blow (coming) from the Unseen, how (much more) must the perception of the saint (endowed) with (the Divine) afflatus be (aware)!
  • نه که یعقوب نبی آن پاک‌خو  ** بهر یوسف با همه اخوان او  2750
  • Is it not (the case) that the prophet Jacob, that man of holy nature, (said) for Joseph's sake to all his (Joseph's) brethren—
  • از پدر چون خواستندش دادران  ** تا برندش سوی صحرا یک زمان 
  • When the brothers begged their father to give him to them, that they might take him to the country for a while,
  • جمله گفتندش میندیش از ضرر  ** یک دو روزش مهلتی ده ای پدر 
  • (And) they all said to him, “Do not be afraid of harm (befalling him): give him one or two days' time, O father;
  • تا به هم در مرجها بازی کنیم  ** ما درین دعوت امین و محسنیم 
  • That we may play together in the meadows? In (making) this request we are trustworthy and beneficent”—
  • گفت این دانم که نقلش از برم  ** می‌فروزد در دلم درد و سقم  2755
  • Did not he (Jacob) say (to them), “I know this, that (the thought of) his being removed from me is kindling grief and sickness in my heart;
  • این دلم هرگز نمی‌گوید دروغ  ** که ز نور عرش دارد دل فروغ 
  • This heart of mine never lies, for my heart is illumined by the light of the highest heaven”?
  • آن دلیل قاطعی بد بر فساد  ** وز قضا آن را نکرد او اعتداد 
  • That (foreboding) was a decisive proof of (their) wickedness, but by (Divine) destiny he took no account (of it).
  • در گذشت از وی نشانی آن‌چنان  ** که قضا در فلسفه بود آن زمان 
  • An intimation like that passed away from him (from his mind), because Destiny was at that moment (engaged) in (putting into operation the Divine) philosophy.
  • این عجب نبود که کور افتد به چاه  ** بوالعجب افتادن بینای راه 
  • ’Tis no wonder that a blind man should fall into a pit, (but) the falling of one who can see the way is beyond all wonder.
  • این قضا را گونه گون تصریفهاست  ** چشم‌بندش یفعل‌الله ما یشاست  2760
  • This Destiny employs diverse shifts: its eye-binding spell is God doeth what He pleaseth.
  • هم بداند هم نداند دل فنش  ** موم گردد بهر آن مهر آهنش 
  • The heart knows and yet knows not its (Destiny's) artfulness: its (hard) iron becomes (soft) as wax for the seal.
  • گوییی دل گویدی که میل او  ** چون درین شد هرچه افتد باش گو 
  • ’Tis as though the heart should say (to itself), “Since its (Destiny's) inclination is turned to (bringing) this (to pass), whatever may happen, let it come!”
  • خویش را زین هم مغفل می‌کند  ** در عقالش جان معقل می‌کند 
  • Accordingly it makes itself heedless of this (happening) and binds its soul fast in the shackle thereof.