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6
4621-4670

  • ور بگویی ور بکوشی صد هزار  ** هست بیگار و نگردد آشکار 
  • And if you would tell it and make a hundred thousand efforts, ’tis fruitless labour, for it will never become clear.
  • تا به دریا سیر اسپ و زین بود  ** بعد ازینت مرکب چوبین بود 
  • As far as the sea, ’tis a journey on horseback: after this you (must) have a wooden horse.
  • مرکب چوبین به خشکی ابترست  ** خاص آن دریاییان را رهبرست 
  • The wooden horse is no good on the dry land: it carries exclusively those who voyage on the sea.
  • این خموشی مرکب چوبین بود  ** بحریان را خامشی تلقین بود 
  • The wooden horse is this (mystical) silence: (this) silence gives instruction to the sea-folk.
  • هر خموشی که ملولت می‌کند  ** نعره‌های عشق آن سو می‌زند  4625
  • Every (such) silent one who wearies you is (really) uttering shrieks of love Yonder.
  • تو همی‌گویی عجب خامش چراست  ** او همی‌گوید عجب گوشش کجاست 
  • You say, “I wonder why he is silent”; he says (to himself), “How strange! Where is his ear?
  • من ز نعره کر شدم او بی‌خبر  ** تیزگوشان زین سمر هستند کر 
  • I am deafened by the shrieks, (yet) he is unaware (of them).” The (apparently) sharp-eared are (in fact) deaf to this (mystical) converse.
  • آن یکی در خواب نعره می‌زند  ** صد هزاران بحث و تلقین می‌کند 
  • (For example), some one cries aloud in his dream and gives a hundred thousand discussions and communications,
  • این نشسته پهلوی او بی‌خبر  ** خفته خود آنست و کر زان شور و شر 
  • (While) this (other), sitting beside him, is unaware (of it): ’tis really he who is asleep and deaf to (all) that turmoil and tumult.
  • وان کسی کش مرکب چوبین شکست  ** غرقه شد در آب او خود ماهیست  4630
  • And he whose wooden horse is shattered and sunk in the water (of the sea), he in sooth is the fish.
  • نه خموشست و نه گویا نادریست  ** حال او را در عبارت نام نیست 
  • He is neither silent nor speaking: he is a marvel: there is no name to describe his state.
  • نیست زین دو هر دو هست آن بوالعجب  ** شرح این گفتن برونست از ادب 
  • He does not belong to these two (categories), (and yet) that prodigy is (really) both: to explain this would transgress the limits of due reverence.
  • این مثال آمد رکیک و بی‌ورود  ** لیک در محسوس ازین بهتر نبود 
  • This comparison is poor and unsuccessful, but in the sensible (world) there was none better than this (to be found).
  • متوفی شدن بزرگین از شه‌زادگان و آمدن برادر میانین به جنازه‌ی برادر کی آن کوچکین صاحب‌فراش بود از رنجوری و نواختن پادشاه میانین را تا او هم لنگ احسان شد ماند پیش پادشاه صد هزار از غنایم غیبی و غنی بدو رسید از دولت و نظر آن شاه مع تقریر بعضه 
  • The death of the eldest prince, and how the middle brother came to his funeral—for the youngest was confined to his bed by illness; and how the King treated the middle brother with great affection, so that he too was crippled (captivated) by his kindness; (and how) he remained with the King, and a hundred thousand spoils (precious gifts), from the unseen and visible worlds, were conferred upon him by the fortune and favour of the King; with an exposition of some part thereof.
  • کوچکین رنجور بود و آن وسط  ** بر جنازه‌ی آن بزرگ آمد فقط 
  • The youngest (brother) was ill, and (so) the middle one came alone to the funeral of the eldest.
  • شاه دیدش گفت قاصد کین کیست  ** که از آن بحرست و این هم ماهیست  4635
  • (When) the King espied him, he said with a purpose, “Who is this?—for he is of that sea, and he too is a fish.”
  • پس معرف گفت پور آن پدر  ** این برادر زان برادر خردتر 
  • Then the announcer said, “He is a son of the same father: this brother is younger than that (deceased) brother.”
  • شه نوازیدش که هستی یادگار  ** کرد او را هم بدان پرسش شکار 
  • The King greeted him affectionately, saying, “Thou art a keepsake (from thy brother to me)”; and by this enquiry (gracious attention) made him too his prey.
  • از نواز شاه آن زار حنیذ  ** در تن خود غیر جان جانی بدیذ 
  • In consequence of the kindness shown (to him) by the King, that wretched man, (who was) roasted (in the fire of love), found in his body a soul other than the (animal) soul.
  • در دل خود دید عالی غلغله  ** که نیابد صوفی آن در صد چله 
  • He felt within his heart a sublime emotion which the Súfí does not experience during a hundred chilas.
  • عرصه و دیوار و کوه سنگ‌بافت  ** پیش او چون نار خندان می‌شکافت  4640
  • Court-yard and wall and mountain woven of stone seemed to split open before him like a laughing (bursting) pomegranate.
  • ذره ذره پیش او هم‌چون قباب  ** دم به دم می‌کرد صدگون فتح باب 
  • One by one, the atoms (of the universe) were momently opening their doors to him, like tents, in a hundred diverse ways.
  • باب گه روزن شدی گاه شعاع  ** خاک گه گندم شدی و گاه صاع 
  • The door would become now the window, now the sunbeams; the earth would become now the wheat, now the bushel.
  • در نظرها چرخ بس کهنه و قدید  ** پیش چشمش هر دمی خلق جدید 
  • In (men's) eyes the heavens are very old and threadbare; in his eye ’twasa new creation at every moment.
  • روح زیبا چونک وا رست از جسد  ** از قضا بی شک چنین چشمش رسد 
  • When the beauteous spirit is delivered from the body, no doubt an eye like this will be conferred upon it by (Divine) destiny.
  • صد هزاران غیب پیشش شد پدید  ** آنچ چشم محرمان بیند بدید  4645
  •  A hundred thousand mysteries were revealed to him: he beheld that which the eyes of the initiated behold.
  • آنچ او اندر کتب بر خوانده بود  ** چشم را در صورت آن بر گشود 
  • He opened (the inward) eye (and gazed) on the (ideal) form of that which he had (only) read in books.
  • از غبار مرکب آن شاه نر  ** یافت او کحل عزیزی در بصر 
  • From the dust of the mighty King's horse he obtained a precious collyrium for his eyesight.
  • برچنین گلزار دامن می‌کشید  ** جزو جزوش نعره زن هل من مزید 
  • In such a garden of flowers he was trailing his skirt, while every part of him was crying, “Is there any more?”
  • گلشنی کز بقل روید یک دمست  ** گلشنی کز عقل روید خرمست 
  • The flowers that grow from plants are (living but) a moment; the flowers that grow from Reason are (ever) fresh.
  • گلشنی کز گل دمد گردد تباه  ** گلشنی کز دل دمد وافر حتاه  4650
  • The flowers that bloom from earth become faded; the flowers that bloom from the heart—oh, what a joy!
  • علم‌های با مزه‌ی دانسته‌مان  ** زان گلستان یک دو سه گل‌دسته دان 
  • Know that (all) the delightful sciences known to us are (only) two or three bunches of flowers from that Garden.
  • زان زبون این دو سه گل دسته‌ایم  ** که در گلزار بر خود بسته‌ایم 
  • We are devoted to these two or three bunches of flowers because we have shut the Garden-door on ourselves.
  • آن‌چنان مفتاح‌ها هر دم بنان  ** می‌فتد ای جان دریغا از بنان 
  • Alas, O (dear) soul, (that) on account of (thy greed for) bread such (admirable) keys are always dropping from thy fingers!
  • ور دمی هم فارغ آرندت ز نان  ** گرد چارد گردی و عشق زنان 
  • And if for a moment thou art relieved from preoccupation with bread, thou danglest about the chádar and (givest thyself up to) thy passion for women;
  • باز استسقات چون شد موج‌زن  ** ملک شهری بایدت پر نان و زن  4655
  • And then, when (the sea of) thy dropsy (lust) breaks into billows, thou must needs have under thy sway a (whole) city full of bread and women.
  • مار بودی اژدها گشتی مگر  ** یک سرت بود این زمانی هفت‌سر 
  • (At first) thou wert (only) a snake: (now) indeed thou hast become a dragon. Thou hadst (only) one head: now thou hast seven heads.
  • اژدهای هفت‌سر دوزخ بود  ** حرص تو دانه‌ست و دوزخ فخ بود 
  • Hell is a seven-headed dragon: thy greed is the bait and Hell the snare.
  • دام را بدران بسوزان دانه را  ** باز کن درهای نو این خانه را 
  • Pull the snare to pieces, burn the bait, open new doors in this (bodily) tenement!
  • چون تو عاشق نیستی ای نرگدا  ** هم‌چو کوهی بی‌خبر داری صدا 
  • O sturdy beggar, unless thou art a lover (of God), thou hast (only) an echo, like the unconscious mountain.
  • کوه را گفتار کی باشد ز خود  ** عکس غیرست آن صدا ای معتمد  4660
  • How should the mountain possess a voice of its own? The echo is reflected from another, O trusty man.
  • گفت تو زان سان که عکس دیگریست  ** جمله احوالت به جز هم عکس نیست 
  • In the same fashion as thy speech is the reflexion of another, so all thy feelings are nothing but a reflexion.
  • خشم و ذوقت هر دو عکس دیگران  ** شادی قواده و خشم عوان 
  • Both thy anger and thy pleasure are (only) reflected from others, (like) the joy of the procuress and the rage of the night-patrol.
  • آن عوان را آن ضعیف آخر چه کرد  ** که دهد او را به کینه زجر و درد 
  • Pray, what (harm) did that poor fellow do to the night-patrol that he should punish and torment him in revenge?
  • تا بکی عکس خیال لامعه  ** جهد کن تا گرددت این واقعه 
  • How long (wilt thou follow) the glittering phantom reflected (from another)?Strive to make this (experience) actual for thyself,
  • تا که گفتارت ز حال تو بود  ** سیر تو با پر و بال تو بود  4665
  • So that thy words will be (prompted) by thy immediate feelings, and thy flight will be made with thine own wings and pinions.
  • صید گیرد تیر هم با پر غیر  ** لاجرم بی‌بهره است از لحم طیر 
  • ’Tis with alien feathers that the arrow captures its prey; consequently it gets no share of the bird's flesh;
  • باز صید آرد به خود از کوهسار  ** لاجرم شاهش خوراند کبک و سار 
  • (But) the falcon brings its quarry from the mountains itself; consequently the king lets it eat partridge and starling.
  • منطقی کز وحی نبود از هواست  ** هم‌چو خاکی در هوا و در هباست 
  • The speech that is not (derived) from (Divine) inspiration springs from self-will: it is like dust (floating) in the air and among the motes (in the sunbeams).
  • گر نماید خواجه را این دم غلط  ** ز اول والنجم بر خوان چند خط 
  • If this saying appear to the Khwája to be erroneous, recite a few lines at the beginning of (the Súra) Wa’l-Najm.
  • تا که ما ینطق محمد عن هوی  ** ان هو الا بوحی احتوی  4670
  • Down to (the words), Mohammed does not speak from self-will: ’tis only (a speech) gained by inspiration.