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4
1551-1600

  • سرنگون خود را از اشتر در فکند ** گفت سوزیدم ز غم تا چندچند
  • He (Majnún) threw himself headlong from the camel. He said, “I am consumed with grief: how long, how long?”
  • تنگ شد بر وی بیابان فراخ ** خویشتن افکند اندر سنگلاخ
  • The wide desert became (too) narrow for him: he flung himself on the stony place.
  • آنچنان افکند خود را سخت زیر ** که مخلخل گشت جسم آن دلیر
  • He flung himself down so violently that the body of that courageous man was cracked.
  • چون چنان افکند خود را سوی پست ** از قضا آن لحظه پایش هم شکست
  • When he flung himself to the ground thus, at that moment also by (Divine) destiny his leg broke.
  • پای را بر بست و گفتا گو شوم ** در خم چوگانش غلطان می‌روم 1555
  • He tied up his leg and said, “I will become a ball, I will go rolling along in the curve of His bat.”
  • زین کند نفرین حکیم خوش‌دهن ** بر سواری کو فرو ناید ز تن
  • For this cause the sweet-mouthed Sage utters a curse on the rider who does not dismount from the body.
  • عشق مولی کی کم از لیلی بود ** گوی گشتن بهر او اولی بود
  • How should love for the Lord be inferior to love for Laylá? To become a ball for His sake is more worthy.
  • گوی شو می‌گرد بر پهلوی صدق ** غلط غلطان در خم چوگان عشق
  • Become a ball, turn on the side which is sincerity, (and go) rolling, rolling in the curve of the bat of Love,
  • کین سفر زین پس بود جذب خدا ** وان سفر بر ناقه باشد سیر ما
  • For henceforth this journey is (accomplished by means of) the pull of God, while that (former) journey on the she-camel is our progression (made by our own efforts).
  • این چنین سیریست مستثنی ز جنس ** کان فزود از اجتهاد جن و انس 1560
  • Such is the extraordinary mode of progression which transcends the utmost exertion of the Jinn and mankind.
  • این چنین جذبیست نی هر جذب عام ** که نهادش فضل احمد والسلام
  • Such is the pull—not every common pull—to which Ahmad (Mohammed) awarded the pre-eminence. And (now) farewell!
  • نوشتن آن غلام قصه‌ی شکایت نقصان اجری سوی پادشاه
  • How the slave wrote to the King a statement complaining of the reduction of his allowance
  • قصه کوته کن برای آن غلام ** که سوی شه بر نوشتست او پیام
  • Cut short the discourse (on these topics) for the sake of (re turning to the story of) the slave who has written a message to the King
  • قصه پر جنگ و پر هستی و کین ** می‌فرستد پیش شاه نازنین
  • He is sending to the gracious King a statement filled with wrangling and self-conceit and hatred.
  • کالبد نامه‌ست اندر وی نگر ** هست لایق شاه را آنگه ببر
  • The body is (like) a letter: look into it (and see) whether it is worthy of the King; then take it (to Him).
  • گوشه‌ای رو نامه را بگشا بخوان ** بین که حرفش هست در خورد شهان 1565
  • Go into a corner, open the letter, read (it), see whether its‘ words are suitable to kings.
  • گر نباشد درخور آن را پاره کن ** نامه‌ی دیگر نویس و چاره کن
  • If it be not suitable, tear it in pieces and write another letter and remedy (the fault).
  • لیک فتح نامه‌ی تن زپ مدان ** ورنه هر کس سر دل دیدی عیان
  • But do not think it is easy to open the letter which is the body; otherwise every one would plainly see the secret of the heart.
  • نامه بگشادن چه دشوارست و صعب ** کار مردانست نه طفلان کعب
  • How hard and difficult is it to open the letter! ‘Tis a task for men, not for children playing at knuckle
  • جمله بر فهرست قانع گشته‌ایم ** زانک در حرص و هوا آغشته‌ایم
  • We have all become satisfied with (reading) the table of contents, because we are steeped in cupidity and vain desire.
  • باشد آن فهرست دامی عامه را ** تا چنان دانند متن نامه را 1570
  • The table of contents is a snare for the vulgar, that they may think the text of the scroll is like that (table).
  • باز کن سرنامه را گردن متاب ** زین سخن والله اعلم بالصواب
  • Open the title-page, do not turn your neck aside from these words—and God best knoweth the right course.
  • هست آن عنوان چو اقرار زبان ** متن نامه‌ی سینه را کن امتحان
  • That title is like a declaration made by the tongue: examine the text of the scroll, namely, the bosom (your inward self),
  • که موافق هست با اقرار تو ** تا منافق‌وار نبود کار تو
  • (And see) whether it is in agreement with your declaration, in order that your actions may not be hypocritical.
  • چون جوالی بس گرانی می‌بری ** زان نباید کم که در وی بنگری
  • When you are carrying a very heavy sack, you must not fail to look into it,
  • که چه داری در جوال از تلخ و خوش ** گر همی ارزد کشیدن را بکش 1575
  • (To see) what of sour and sweet you have in the sack. If it is worth bringing along, bring it;
  • ورنه خالی کن جوالت را ز سنگ ** باز خر خود را ازین بیگار و ننگ
  • Otherwise, empty your sack of the stones (in it), and redeem yourself from this fruitless toil and disgrace.
  • در جوال آن کن که می‌باید کشید ** سوی سلطانان و شاهان رشید
  • Put in the sack that (only) which must be brought to righteous sultans and kings.
  • حکایت آن فقیه با دستار بزرگ و آنک بربود دستارش و بانگ می‌زد کی باز کن ببین کی چه می‌بری آنگه ببر
  • Story of the divine with a big turban and the man who carried it off, and how he (the divine) shouted, “Undo it and see what you are taking: then take it (if you wish)!”
  • یک فقیهی ژنده‌ها در چیده بود ** در عمامه‌ی خویش در پیچیده بود
  • A certain divine had collected some old rags and wound them in his turban,
  • تا شود زفت و نماید آن عظیم ** چون در آید سوی محفل در حطیم
  • In order that it might become big and look grand when he came into the assembly in the Hatím.
  • ژنده‌ها از جامه‌ها پیراسته ** ظاهرا دستار از آن آراسته 1580
  • He had clipped the rags from (various) garments and outwardly embellished the turban with them.
  • ظاهر دستار چون حله‌ی بهشت ** چون منافق اندرون رسوا و زشت
  • The exterior of the turban was like a robe of Paradise, (but) it was shameful and ugly within, like the hypocrite.
  • پاره پاره دلق و پنبه و پوستین ** در درون آن عمامه بد دفین
  • Shreds of dalq (dervish-cloak) and cotton and fur were buried inside that turban.
  • روی سوی مدرسه کرده صبوح ** تا بدین ناموس یابد او فتوح
  • He had set his face towards the college at dawn, that by means of this false dignity he might gain (material) blessings.
  • در ره تاریک مردی جامه کن ** منتظر استاده بود از بهر فن
  • A clothes-robber stood waiting on the dark road to practise his craft.
  • در ربود او از سرش دستار را ** پس دوان شد تا بسازد کار را 1585
  • He snatched the turban from his head, and then started to run in order that he might settle the business.
  • پس فقیهش بانگ برزد کای پسر ** باز کن دستار را آنگه ببر
  • Thereupon the divine shouted at him, saying, “O son, undo the turban (first), then take it (away with you).
  • این چنین که چار پره می‌پری ** باز کن آن هدیه را که می‌بری
  • Even as you are flying with four wings (very rapidly), (with the same speed) undo the gift which you are taking away.
  • باز کن آن را به دست خود بمال ** آنگهان خواهی ببر کردم حلال
  • Undo it and rub (feel) with your hand, then take it if you like: I sanction (that).”
  • چونک بازش کرد آنک می‌گریخت ** صد هزاران ژنده اندر ره بریخت
  • When he who was fleeing undid it, a hundred thousand rags dropped on the road.
  • زان عمامه‌ی زفت نابایست او ** ماند یک گز کهنه‌ای در دست او 1590
  • Of that big improper turban of his there remained in his (the robber's) hand (only) an ell of old cloth.
  • بر زمین زد خرقه را کای بی‌عیار ** زین دغل ما را بر آوردی ز کار
  • He dashed the rag on the ground, saying, “O worthless man, by this fraud you have put me out of business (deprived me of profit).”
  • نصیحت دنیا اهل دنیا را به زبان حال و بی‌وفایی خود را نمودن به وفا طمع دارندگان ازو
  • The World's mute admonition to worldlings, and how it displays its faithlessness to those who have hope of its keeping faith (with them).
  • گفت بنمودم دغل لیکن ترا ** از نصیحت باز گفتم ماجرا
  • He (the divine) said, “I defrauded (you), but (at the same time) I declared to you the (truth of the) matter by way of admonition.”
  • هم‌چنین دنیا اگر چه خوش شکفت ** بانگ زد هم بی‌وفایی خویش گفت
  • Likewise the World, though it blossomed delightfully (made a fair show), at the same time uttered a (warning) cry and declared its faithlessness.
  • اندرین کون و فساد ای اوستاد ** آن دغل کون و نصیحت آن فساد
  • In this (realm of) existence and corruption, O master, existence is the fraud and that corruption is the admonition.
  • کون می‌گوید بیا من خوش‌پیم ** وآن فسادش گفته رو من لا شی‌ام 1595
  • Existence says, “Come, I am delectable,” and its corruption says, “Go, I am nothing.”
  • ای ز خوبی بهاران لب گزان ** بنگر آن سردی و زردی خزان
  • O thou that bitest thy lip (in admiration) at the beauty of spring, look on the coldness and paleness of autumn.
  • روز دیدی طلعت خورشید خوب ** مرگ او را یاد کن وقت غروب
  • In the daytime thou didst deem the countenance of the sun beauteous: remember its death in the moment of setting.
  • بدر را دیدی برین خوش چار طاق ** حسرتش را هم ببین اندر محاق
  • Thou sawest the full-moon on this lovely firmament: observe also its anguish (caused by the loss of visibility) during the interlunar period.
  • کودکی از حسن شد مولای خلق ** بعد فردا شد خرف رسوای خلق
  • A boy, on account of his beauty, became the lord of the people: after the morrow he became doting and exposed to the scorn of the people.
  • گر تن سیمین‌تنان کردت شکار ** بعد پیری بین تنی چون پنبه‌زار 1600
  • If the body of those in the fresh bloom of youth has made thee a prey, after (it has come to) old age behold a body (bleached) like a cotton plantation.