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4
2160-2209

  • گفت پیغامبر کای ظاهرنگر ** تو مبین او را جوان و بی‌هنر 2160
  • The Prophet said, “O thou who lookest on externals, do not regard him as a youth and unskilled.
  • ای بسا ریش سیاه و مردت پیر ** ای بسا ریش سپید و دل چو قیر
  • Oh, there is many a black beard and the man (its owner) old (in wisdom); oh, there is many a white beard with a heart (black) as pitch.
  • عقل او را آزمودم بارها ** کرد پیری آن جوان در کارها
  • Often have I tested his understanding: that youth has shown (the ripe experience of) age in (handling) affairs.
  • پیر پیر عقل باشد ای پسر ** نه سپیدی موی اندر ریش و سر
  • O son, the (really) old is the old in understanding: ‘tis not whiteness of the hair in the beard and on the head.
  • از بلیس او پیرتر خود کی بود ** چونک عقلش نیست او لاشی بود
  • How should he (any old man) be older than Iblís? When he lacks understanding, he is good-for-naught.
  • طفل گیرش چون بود عیسی نفس ** پاک باشد از غرور و از هوس 2165
  • Suppose he is a child: (what matter) when he hath the (life-giving) breath of Jesus (and) is purged of vainglory and vain desire?
  • آن سپیدی مو دلیل پختگیست ** پیش چشم بسته کش کوته‌تگیست
  • That whiteness of hair is a proof of maturity to the bandaged eye that hath little penetration.
  • آن مقلد چون نداند جز دلیل ** در علامت جوید او دایم سبیل
  • Since the blind imitator recognises nothing but (an external) proof, he continually seeks the way (to the truth) in the (out ward) sign.
  • بهر او گفتیم که تدبیر را ** چونک خواهی کرد بگزین پیر را
  • For his sake we have said, ‘When you wish to plan (anything), choose an elder (to advise you).’
  • آنک او از پرده‌ی تقلید جست ** او به نور حق ببیند آنچ هست
  • He who has escaped from the purdah of blind imitation sees by the light of God that which (really) is.
  • نور پاکش بی‌دلیل و بی‌بیان ** پوست بشکافد در آید در میان 2170
  • Without proof and without exposition the pure Light cleaves its (the object’s) skin and enters into the middle (the core).
  • پیش ظاهربین چه قلب و چه سره ** او چه داند چیست اندر قوصره
  • To one who regards (only) the appearance, what is (the difference between) the adulterated and genuine coin? How should he know what is in the date-basket?
  • ای بسا زر سیه کرده بدود ** تا رهد از دست هر دزدی حسود
  • Oh, there is much gold made black with smoke, that it may be saved from (falling into) the hands of every envious thief.
  • ای بسا مس زر اندوده به زر ** تا فروشد آن به عقل مختصر
  • Oh, there is much copper gilded with gold, that he (the counterfeiter) may sell it to (those of) small understanding.
  • ما که باطن‌بین جمله‌ی کشوریم ** دل ببینیم و به ظاهر ننگریم
  • We, who see the inward (reality) of the whole world, see the heart and look not on the outward form.”
  • قاضیانی که به ظاهر می‌تنند ** حکم بر اشکال ظاهر می‌کنند 2175
  • The cadis who are concerned with the outward form (the letter of the law) give judgement according to outward appearances.
  • چون شهادت گفت و ایمانی نمود ** حکم او مومن کنند این قوم زود
  • When he (the suspected person) has uttered the profession of the Faith and has shown some (formal sign of) true belief, at once these people (the cadis) pronounce him a true believer.
  • بس منافق کاندرین ظاهر گریخت ** خون صد مومن به پنهانی بریخت
  • There is many a hypocrite who has taken refuge in this out ward form and has shed the blood of a hundred true believers in secret.
  • جهد کن تا پیر عقل و دین شوی ** تا چو عقل کل تو باطن‌بین شوی
  • Endeavour to become old in intelligence and religion, that you may become, like the Universal Intelligence, a seer of the in ward (reality).
  • از عدم چون عقل زیبا رو گشاد ** خلعتش داد و هزارش نام داد
  • When the beauteous Intelligence unveiled its face (revealed itself) from non-existence, He (God) gave it a robe of honour and a thousand names.
  • کمترین زان نامهای خوش‌نفس ** این که نبود هیچ او محتاج کس 2180
  • Of those sweet-breathing names the least is this, that it (the Intelligence) is not in need of any one.
  • گر به صورت وا نماید عقل رو ** تیره باشد روز پیش نور او
  • If the Intelligence display its face in visible form, day will be dark beside its light;
  • ور مثال احمقی پیدا شود ** ظلمت شب پیش او روشن بود
  • And if the shape of foolishness become visible, beside it the darkness of night will be radiant,
  • کو ز شب مظلم‌تر و تاری‌ترست ** لیک خفاش شقی ظلمت‌خرست
  • For it is darker and more murky than night; but the miserable bat is a buyer (seeker) of darkness.
  • اندک اندک خوی کن با نور روز ** ورنه خفاشی بمانی بیفروز
  • Little by little accustom yourself to the daylight, else you will remain a bat deprived of splendour.
  • عاشق هر جا شکال و مشکلیست ** دشمن هر جا چراغ مقبلیست 2185
  • He (the bat-like person) is the lover of every place where there is difficulty and perplexing doubt, and the enemy of every place where there is the lamp of (spiritual) felicity
  • ظلمت اشکال زان جوید دلش ** تا که افزون‌تر نماید حاصلش
  • His heart seeks the darkness of perplexity in order that his acquirements may seem greater (than they are),
  • تا ترا مشغول آن مشکل کند ** وز نهاد زشت خود غافل کند
  • So that he may preoccupy you with that difficult question and make you oblivious of his own evil nature.
  • علامت عاقل تمام و نیم‌عاقل و مرد تمام و نیم‌مرد و علامت شقی مغرور لاشی
  • The marks of the wholly intelligent and the half-intelligent and the whole man and the half-man and the deluded worthless wretch doomed to perdition.
  • عاقل آن باشد که او با مشعله‌ست ** او دلیل و پیشوای قافله‌ست
  • The intelligent man is he who hath the lamp: he is the guide and leader of the caravan.
  • پیرو نور خودست آن پیش‌رو ** تابع خویشست آن بی‌خویش‌رو
  • That leader is one who goes after his own light: that selfless traveller is the follower of himself.
  • مومن خویشست و ایمان آورید ** هم بدان نوری که جانش زو چرید 2190
  • He is the one that puts faith in himself; and do ye too put faith in the light on which his soul has browsed.
  • دیگری که نیم‌عاقل آمد او ** عاقلی را دیده‌ی خود داند او
  • The other, who is the half-intelligent, deems an (entirely) intelligent person to be his eye,
  • دست در وی زد چو کور اندر دلیل ** تا بدو بینا شد و چست و جلیل
  • And has clutched him as the blind man clutches the guide, so that through him he has become seeing and active and illustrious.
  • وآن خری کز عقل جوسنگی نداشت ** خود نبودش عقل و عاقل را گذاشت
  • But (as for) the ass who had not a single barley-corn's weight of intelligence, who possessed no intelligence himself and forsook the intelligent (guide),
  • ره نداند نه کثیر و نه قلیل ** ننگش آید آمدن خلف دلیل
  • (Who) knows neither much nor little of the way (and yet) disdains to go behind the guide,
  • می‌رود اندر بیابان دراز ** گاه لنگان آیس و گاهی بتاز 2195
  • He is journeying in a long wilderness, now limping in despair and now (advancing) at a run.
  • شمع نه تا پیشوای خود کند ** نیم شمعی نه که نوری کد کند
  • He hath neither a candle, that he should make it his leader, nor half a candle, that he should beg a light.
  • نیست عقلش تا دم زنده زند ** نیم‌عقلی نه که خود مرده کند
  • He hath neither (perfect) intelligence, that he should breathe the breath of the living, nor hath he a half-intelligence, that he should make himself dead.
  • مرده‌ی آن عاقل آید او تمام ** تا برآید از نشیب خود به بام
  • He (the half-intelligent one) becomes wholly dead in (devotion to) the man of (perfect) intelligence, that he may ascend from his own low place to the (lofty) roof.
  • عقل کامل نیست خود را مرده کن ** در پناه عاقلی زنده‌سخن
  • (If) you have not perfect intelligence, make yourself dead under the protection of an intelligent man whose words are living.
  • زنده نی تا همدم عیسی بود ** مرده نی تا دمگه عیسی شود 2200
  • He (the man devoid of intelligence) is not living, that he should breathe in accord with (a) Jesus, nor is he dead, that he should become a channel for the (life-giving) breath of (a) Jesus.
  • جان کورش گام هر سو می‌نهد ** عاقبت نجهد ولی بر می‌جهد
  • His blind spirit is stepping in every direction: it will not escape in the end, but it is leaping up.
  • قصه‌ی آن آبگیر و صیادان و آن سه ماهی یکی عاقل و یکی نیم عاقل وان دگر مغرور و ابله مغفل لاشی و عاقبت هر سه
  • Story of the lake and the fishermen and the three fishes, one intelligent and one half intelligent and the third deluded, foolish, heedless and good-for-naught; and the end of all three.
  • قصه‌ی آن آبگیرست ای عنود ** که درو سه ماهی اشگرف بود
  • This, O obstinate man, is the story of the lake in which there were three great fishes.
  • در کلیله خوانده باشی لیک آن ** قشر قصه باشد و این مغز جان
  • You will have read it in Kalíla, but that is (only) the husk of the story, while this is the spiritual kernel.
  • چند صیادی سوی آن آبگیر ** برگذشتند و بدیدند آن ضمیر
  • Some fishermen passed beside the lake and saw that concealed (prey).
  • پس شتابیدند تا دام آورند ** ماهیان واقف شدند و هوشمند 2205
  • Then they hastened to bring the net: the fishes noticed and became aware (of their intention).
  • آنک عاقل بود عزم راه کرد ** عزم راه مشکل ناخواه کرد
  • The intelligent one resolved to journey, resolved to make the difficult unwelcome journey.
  • گفت با اینها ندارم مشورت ** که یقین سستم کنند از مقدرت
  • He said, “I will not consult these (others), for assuredly they will make me weak (deficient) in power (to fulfil my purpose).
  • مهر زاد و بوم بر جانشان تند ** کاهلی و جهلشان بر من زند
  • Love of their native place and abode holds sway over their souls: their indolence and ignorance will strike on (affect) me.”
  • مشورت را زنده‌ای باید نکو ** که ترا زنده کند وان زنده کو
  • For consultation, some goodly and (spiritually) living person is required, that he may make thee living; and where is that living one (to be found)?