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6
3685-3709

  • در پی سودی دویده بهر کبس  ** نارسیده سود افتاده به حبس  3685
  • You have run after some gain for the purpose of stuffing yourself: the gain has not reached (you) and you have been cast into prison.
  • چاهها کنده برای دیگران  ** خویش را دیده فتاده اندر آن 
  • You have dug pits for others and have seen yourself fall into them.
  • در سبب چون بی‌مرادت کرد رب  ** پس چرا بدظن نگردی در سبب 
  • Since the Lord has disappointed you in regard to the means (of obtaining your desire), then why do not you become suspicious of the means?
  • بس کسی از مکسبی خاقان شده  ** دیگری زان مکسبه عریان شده 
  • Many a one has become an emperor by dint of toil, while (many) another has been made destitute by that (same) toil.
  • بس کس از عقد زنان قارون شده  ** بس کس از عقد زنان مدیون شده 
  • Many a one has been made (rich as) Qárún by marriage, and many a one has been made bankrupt by marriage.
  • پس سبب گردان چو دم خر بود  ** تکیه بر وی کم کنی بهتر بود  3690
  • The means, then, is turning about, like the tail of an ass: ’tis better not to rely upon it.
  • ور سبب گیری نگیری هم دلیر  ** که بس آفت‌هاست پنهانش به زیر 
  • And if you take the means, you should not take it boldly, for beneath it there are many hidden banes.
  • سر استثناست این حزم و حذر  ** زانک خر را بز نماید این قدر 
  • This prudence and precaution is the gist of the saving clause, for this (Divine) decree (often) makes the ass appear to be a goat.
  • آنک چشمش بست گرچه گربزست  ** ز احولی اندر دو چشمش خربزست 
  • Although he whose eye it (the Divine decree) has bandaged is clever, (yet) because of his seeing double, in his eyes the ass is a goat.
  • چون مقلب حق بود ابصار را  ** که بگرداند دل و افکار را 
  • Since God is the Turner of eyes, who (else) should turn the heart and the thoughts?
  • چاه را تو خانه‌ای بینی لطیف  ** دام را تو دانه‌ای بینی ظریف  3695
  • (Hence) you deem a pit to be a pleasant house, you deem a trap to be a dainty bait.
  • این تفسطط نیست تقلیب خداست  ** می‌نماید که حقیقتها کجاست 
  • This is not sophistry (scepticism), it is God's turning: it shows where the realities are.
  • آنک انکار حقایق می‌کند  ** جملگی او بر خیالی می‌تند 
  • He who denies the realities is wholly involved in a phantasy.
  • او نمی‌گوید که حسبان خیال  ** هم خیالی باشدت چشمی به مال 
  • He does not say (to himself), “Thy thinking (that all is) phantasy (illusion) is also a phantasy: rub an eye (and see)!”
  • رفتن پسران سلطان به حکم آنک الانسان حریص علی ما منع ما بندگی خویش نمودیم ولیکن خوی بد تو بنده ندانست خریدن به سوی آن قلعه‌ی ممنوع عنه آن همه وصیت‌ها و اندرزهای پدر را زیر پا نهادند تا در چاه بلا افتادند و می‌گفتند ایشان را نفوس لوامه الم یاتکم نذیر ایشان می‌گفتند گریان و پشیمان لوکنا نسمع او نعقل ماکنا فی اصحاب السعیر 
  • How the Sultan's sons went to the forbidden fortress, inasmuch as man eagerly covets that which he is refused—“We rendered our service, but thy evil nature could not buy the servant (could not profit by the service that we rendered).” They trod all their father's injunctions and counsels underfoot, so that they fell into the pit of tribulation, and their reproachful souls (consciences) were saying to them, “Did not a warner come to you?” while they, weeping and contrite, replied, “If we had been wont to hearken or understand we should not have been among those who dwell in the flaming Fire.”
  • این سخن پایان ندارد آن فریق  ** بر گرفتند از پی آن دز طریق 
  • This discourse hath no end. The party (of travellers) took their way to seek that castle.
  • بر درخت گندم منهی زدند  ** از طویله‌ی مخلصان بیرون شدند  3700
  • They approached the tree of the forbidden fruit, they went forth from the file of the sincere.
  • چون شدند از منع و نهیش گرم‌تر  ** سوی آن قلعه بر آوردند سر 
  • Since they were made more ardent by their father's prohibition and veto, they raised their heads (rebelliously) towards that fortress.
  • بر ستیز قول شاه مجتبی  ** تا به قلعه‌ی صبرسوز هش‌ربا 
  • In spite of the orders of the elect King (they advanced) to the fortress which is the destroyer of self-restraint and the robber of rationality.
  • آمدند از رغم عقل پندتوز  ** در شب تاریک بر گشته ز روز 
  • Turning their backs on the (bright) day, they came in the dark night in defiance of counsel-bestowing Reason
  • اندر آن قلعه‌ی خوش ذات الصور  ** پنج در در بحر و پنجی سوی بر 
  • Into the beautiful fortress adorned with pictures, (which had) five gates to the sea and five to the land—
  • پنج از آن چون حس به سوی رنگ و بو  ** پنج از آن چون حس باطن رازجو  3705
  • Five of those (gates), like the (external) senses, facing towards colour and perfume (the material world); five of them, like the interior senses, seeking the (world of) mystery.
  • زان هزاران صورت و نقش و نگار  ** می‌شدند از سو به سو خوش بی‌قرار 
  • By those thousands of pictures and designs and decorations they (the princes) were made mightily restless (so that they wandered) to and fro (in amazement).
  • زین قدح‌های صور کم‌باش مست  ** تا نگردی بت‌تراش و بت‌پرست 
  • Do not be intoxicated with these cups, which are (phenomenal) forms, lest thou become a carver of idols and an idolater.
  • از قدح‌های صور بگذر مه‌ایست  ** باده در جامست لیک از جام نیست 
  • Abandon the cups, namely, the (phenomenal) forms: do not tarry! There is wine in the cup, but it is not (derived) from the cup.
  • سوی باده‌بخش بگشا پهن فم  ** چون رسد باده نیاید جام کم 
  • Open thy mouth wide to the Giver of the wine: when the wine comes, the cup will not be lacking.