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5
3928-3952

  • تا چه خواهی کرد آن باد و بروت  ** که بگیرد هم‌چو جلادی گلوت 
  • Consider what thou wilt do with (all) that vanity and vainglory; for (ultimately) it will grip thy throat like an executioner.
  • هم درین عالم بدان که مامنیست  ** از منافق کم شنو کو گفت نیست 
  • Know that even in this world there is a safe refuge: do not listen to the hypocrite who says there is none.
  • حجت منکران آخرت و بیان ضعف آن حجت زیرا حجت ایشان به دین باز می‌گردد کی غیر این نمی‌بینیم 
  • The argument of those who disbelieve in the after-life, and a demonstration of the weakness of that argument, since their argument amounts to “We do not see any other (world) than this.”
  • حجتش اینست گوید هر دمی  ** گر بدی چیزی دگر هم دیدمی  3930
  • This is his (the hypocrite's) argument: he says at every moment, “If there were anything else, I should have seen it.”
  • گر نبیند کودکی احوال عقل  ** عاقلی هرگز کند از عقل نقل 
  • If a child does not see the various aspects of reason, will a rational person ever abandon reason?
  • ور نبیند عاقلی احوال عشق  ** کم نگردد ماه نیکوفال عشق 
  • And if a rational person does not see the various aspects of Love, (yet) the auspicious moon of Love does not wane.
  • حسن یوسف دیده‌ی اخوان ندید  ** از دل یعقوب کی شد ناپدید 
  • Joseph's beauty was not seen by the eyes of his brethren, (but) when did it (ever) disappear from the heart of Jacob?
  • مر عصا را چشم موسی چوب دید  ** چشم غیبی افعی و آشوب دید 
  • The (physical) eye of Moses regarded the staff (rod) as wood; the eye of the Invisible beheld (in it) a serpent and (cause of) panic.
  • چشم سر با چشم سر در جنگ بود  ** غالب آمد چشم سر حجت نمود  3935
  • The eye of the head was in conflict with the eye of the heart: the eye of the heart prevailed (over the other) and displayed the proof.
  • چشم موسی دست خود را دست دید  ** پیش چشم غیب نوری بد پدید 
  • The (physical) eye of Moses regarded his hand as a hand, (but) to the eye of the Invisible it was a manifest light.
  • این سخن پایان ندارد در کمال  ** پیش هر محروم باشد چون خیال 
  • This matter hath no limit in perfection, (yet) it seems like a fancy to every one that is deprived (of the reality).
  • چون حقیقت پیش او فرج و گلوست  ** کم بیان کن پیش او اسرار دوست 
  • Since to him the reality is the pudendum and the gullet, do not expound the mysteries of the Beloved to him.
  • پیش ما فرج و گلو باشد خیال  ** لاجرم هر دم نماید جان جمال 
  • To us the pudendum and the gullet are a (mere) fancy; consequently the (Beloved) Soul displays His beauty (to us) at every moment. [To us the private parts and the gullet are a (mere) fancy; consequently the (Beloved) Soul displays His beauty (to us) at every moment.]
  • هر که را فرج و گلو آیین و خوست  ** آن لکم دین ولی دین بهر اوست  3940
  • Any one whose custom and habit is (addiction to) the pudendum and the gullet, for him (the fit answer) is “Unto you (your) religion and unto me (my) religion.”
  • با چنان انکار کوته کن سخن  ** احمدا کم گوی با گبر کهن 
  • Cut short thy talk with such (incarnate) scepticism: do not converse, O Ahmad, with the ancient infidel.
  • آمدن خلیفه نزد آن خوب‌روی برای جماع 
  • Venit Khalífa ad puellam formosam concubitus causa. [How the Caliph came next to that one of beautiful face for the sake of (sexual) intercourse.]
  • آن خلیفه کرد رای اجتماع  ** سوی آن زن رفت از بهر جماع 
  • Ille Khalífa concubitum sibi proposuit, illam feminam coitus causa adivit. [The Caliph decided on a meeting; he went to that woman for the sake of (sexual) intercourse.]
  • ذکر او کرد و ذکر بر پای کرد  ** قصد خفت و خیز مهرافزای کرد 
  • Eam recordatus penem erexit, animum intendit ut concubitu cum ea quae amorem augebat frueretur. [He remembered her and got (his) penis erect; he intended to (have) sexual intercourse with (that) love-increaser.]
  • چون میان پای آن خاتون نشست  ** پس قضا آمد ره عیشش ببست 
  • Cum inter crura mulieris recubavit, tum venit (Dei) decretum, ei viam voluptatis occlusit. [When he sat between the legs of the lady, then the Decree (of God) came (and) blocked the way to his pleasure.]
  • خشت و خشت موش در گوشش رسید  ** خفت کیرش شهوتش کلی رمید  3945
  • Ad aures pervenit sonus tenuis quem mus facere solet: penis ejus languit, libido tota decessit; [The rustling of a mouse reached his ear: his penis rested (went limp), his lust completely fled; ]
  • وهم آن کز مار باشد این صریر  ** که همی‌جنبد بتندی از حصیر 
  • Putabat enim illum susurrum ab angue exortum esse qui sese e storea vehementer sublevaret. [His suspicion (was) that this grating sound was from a snake that was violently moving (out) from (beneath) the straw mat.]
  • خنده گرفتن آن کنیزک را از ضعف شهوت خلیفه و قوت شهوت آن امیر و فهم کردن خلیفه از خنده‌ی کنیزک 
  • Puellam risus occupat propter libidinem Klalífae debilem et libidinem illius ducis validissimam. Khalífa puellae risum animadvertit. [How laughter took hold of the maidservant because of the weakness of the Caliph’s lust and the strength of the captain’s lust, and how the Caliph understood the maidservant’s laughter.]
  • زن بدید آن سستی او از شگفت  ** آمد اندر قهقهه خنده‌ش گرفت 
  • Femina languorem ejus vidit; rem mirando in cachinnos ivit: risus eam occupavit. [The woman saw his softness; from astonishment, she started to burst out laughing: laughter took hold of her.]
  • یادش آمد مردی آن پهلوان  ** که بکشت او شیر و اندامش چنان 
  • Venit in mentem virilatas ducis fortissimi qui leonem interfecit dum membrum (virile) ejus tale est. [She remembered the virility of the (courageous) Captain who killed the lion, with his (male) organ like that.]
  • غالب آمد خنده‌ی زن شد دراز  ** جهد می‌کرد و نمی‌شد لب فراز 
  • The woman's laughter overpowered (her) and was prolonged: she tried hard (to suppress it) but her lips would not shut.
  • سخت می‌خندید هم‌چون بنگیان  ** غالب آمد خنده بر سود و زیان  3950
  • She kept laughing violently like beng-eaters: her laughter overpowered (all considerations of) gain or loss.
  • هرچه اندیشید خنده می‌فزود  ** هم‌چو بند سیل ناگاهان گشود 
  • Everything that she thought of (only) increased her laughter, as (when) a flood-gate is suddenly opened.
  • گریه و خنده غم و شادی دل  ** هر یکی را معدنی دان مستقل 
  • Weeping and laughter and sorrow and joy of heart—know that each one (of them) has an independent source.