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4
2291-2315

  • از کمی عقل پروانه‌ی خسیس ** یاد نارد ز آتش و سوز و حسیس
  • From deficiency of reason the wretched moth does not re member the flame and the burning and the (crackling) sound (when its wings are scorched).
  • چونک پرش سوخت توبه می‌کند ** آز و نسیانش بر آتش می‌زند
  • When its wings are burnt, it repents; (but) cupidity and forgetfulness dash it (again) into the flame.
  • ضبط و درک و حافظی و یادداشت ** عقل را باشد که عقل آن را فراشت
  • Grasp and apprehension and retentiveness and keeping in mind belong to Reason, for Reason has raised those (faculties).
  • چونک گوهر نیست تابش چون بود ** چون مذکر نیست ایابش چون بود
  • When the pearl is not there, how should its lustre exist? When there is none to remind (admonish the fool), how should he turn back (from folly)?
  • این تمنی هم ز بی‌عقلی اوست ** که نبیند کان حماقت را چه خوست 2295
  • Moreover, this wish (to escape from the consequences of his folly) arises from his want of reason, for he does not see what is the nature of that folly.
  • آن ندامت از نتیجه‌ی رنج بود ** نه ز عقل روشن چون گنج بود
  • That contrition was the result of pain, not of Reason which is bright as a treasure.
  • چونک شد رنج آن ندامت شد عدم ** می‌نیرزد خاک آن توبه و ندم
  • When the pain departed, that contrition became naught: that repentance and contrition hath not the worth (even) of dust.
  • آن ندم از ظلمت غم بست بار ** پس کلام اللیل یمحوه النهار
  • That contrition burgeoned from (was produced by) the darkness of pain; hence (as the proverb says) day wipes out the words of night
  • چون برفت آن ظلمت غم گشت خوش ** هم رود از دل نتیجه و زاده‌اش
  • When the darkness of pain is gone and he (the fool) has be come happy, its result and product also goes from his heart.
  • می‌کند او توبه و پیر خرد ** بانگ لو ردوا لعادوا می‌زند 2300
  • He is making vow’s of repentance, whilst the Pír, Reason, is crying, “Though they should be sent back, they would surely return.”
  • در بیان آنک وهم قلب عقلست و ستیزه‌ی اوست بدو ماند و او نیست و قصه‌ی مجاوبات موسی علیه‌السلام کی صاحب عقل بود با فرعون کی صاحب وهم بود
  • Explaining that imagination (wahm) is the counterfeit of Reason and in opposition to it, and that though it resembles Reason it is not Reason; and the story of the replies given to each other by Moses, on whom be peace, who was the possessor of Reason, and Pharaoh, who was the possessor of imagination.
  • عقل ضد شهوتست ای پهلوان ** آنک شهوت می‌تند عقلش مخوان
  • Reason is the contrary of sensuality: O brave man, do not call (by the name of) Reason that which is attached to sensuality.
  • وهم خوانش آنک شهوت را گداست ** وهم قلب نقد زر عقلهاست
  • That which is a beggar of sensuality—call it imagination: imagination is the counterfeit of the sterling gold of the rational faculties.
  • بی‌محک پیدا نگردد وهم و عقل ** هر دو را سوی محک کن زود نقل
  • Without a touchstone, imagination and reason are not clearly distinguished: quickly bring both to the touchstone.
  • این محک قرآن و حال انبیا ** چون منحک مر قلب را گوید بیا
  • The Qur’án and the (spiritual) state of the Prophets are this touchstone: they, like a touchstone, say to the counterfeit coin, “Come,
  • تا ببینی خویش را ز آسیب من ** که نه‌ای اهل فراز و شیب من 2305
  • That by contact with me thou mayst see thyself (and know) that thou art not worthy of my higher and lower (degrees of spirituality).”
  • عقل را گر اره‌ای سازد دو نیم ** هم‌چو زر باشد در آتش او بسیم
  • If a saw make Reason (to be severed into) two halves, it (Reason) will be smiling like gold in the fire.
  • وهم مر فرعون عالم‌سوز را ** عقل مر موسی به جان افروز را
  • Imagination belongs to Pharaoh, the world-incendiary; Reason to Moses, the spirit-enkindler.
  • رفت موسی بر طریق نیستی ** گفت فرعونش بگو تو کیستی
  • Moses went on the way of non-existence (self-negation): Pharaoh said to him, “Tell (me), who art thou?”
  • گفت من عقلم رسول ذوالجلال ** حجةالله‌ام امانم از ضلال
  • He said, “I am Reason, the messenger of the Almighty: I am the proof of God, I am the protection against error.”
  • گفت نی خامش رها کن های هو ** نسبت و نام قدیمت را بگو 2310
  • “Nay,” said he, “hush, cease from (this ecstatic) outcry: tell (me) thy ancient lineage and name.”
  • گفت که نسبت مر از خاکدانش ** نام اصلم کمترین بندگانش
  • “My lineage,” he said, “(is derived) from His dust-pit; my original name is ‘the meanest of His slaves.’
  • بنده‌زاده‌ی آن خداوند وحید ** زاده از پشت جواری و عبید
  • I am the slave-born (slave) of that unique Lord—born of the (womb and) loins of slaves female and male.
  • نسبت اصلم ز خاک و آب و گل ** آب و گل را داد یزدان جان و دل
  • My original lineage (is derived) from earth and water and clay: God gave unto water and clay a soul and heart.
  • مرجع این جسم خاکم هم به خاک ** مرجع تو هم به خاک ای سهمناک
  • To earth also will return this earthen body of mine; to earth thou likewise wilt return, O terrible one.
  • اصل ما و اصل جمله سرکشان ** هست از خاکی و آن را صد نشان 2315
  • Our origin and the origin of all the proud is from a piece of earth, and (there are) a hundred signs thereof;