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4
3560-3609

  • کاهلان امرودبن جویند لیک ** تا بدان امرودبن راهیست نیک 3560
  • Lazy folk seek the pear-tree, but ’tis a good (long) way to that pear-tree.
  • نقل کن ز امرودبن که اکنون برو ** گشته‌ای تو خیره‌چشم و خیره‌رو
  • Descend from the pear-tree on which at present thou hast become giddy-eyed and giddy-faced.
  • این منی و هستی اول بود ** که برو دیده کژ و احول بود
  • This (pear-tree) is the primal egoism and self-existence wherein the eye is awry and squinting.
  • چون فرود آیی ازین امرودبن ** کژ نماند فکرت و چشم و سخن
  • When thou comest down from this pear-tree, thy thoughts and eyes and words will no more be awry.
  • یک درخت بخت بینی گشته این ** شاخ او بر آسمان هفتمین
  • Thou wilt see that this (pear-tree) has become a tree of fortune, its boughs (reaching) to the Seventh Heaven.
  • چون فرود آیی ازو گردی جدا ** مبدلش گرداند از رحمت خدا 3565
  • When thou comest down and partest from it, God in His mercy will cause it to be transformed.
  • زین تواضع که فرود آیی خدا ** راست بینی بخشد آن چشم ترا
  • On account of this humility shown by thee in coming down, God will bestow on thine eye true vision.
  • راست بینی گر بدی آسان و زب ** مصطفی کی خواستی آن را ز رب
  • If true vision were easy and facile, how should Mustafá (Mohammed) have desired it from the Lord?
  • گفت بنما جزو جزو از فوق و پست ** آنچنان که پیش تو آن جزو هست
  • He said, “Show (unto me) each part from above and below such as that part is in Thy sight.”
  • بعد از آن بر رو بر آن امرودبن ** که مبدل گشت و سبز از امر کن
  • Afterwards go up the pear-tree which has been transformed and made verdant by the (Divine) command, “Be.”
  • چون درخت موسوی شد این درخت ** چون سوی موسی کشانیدی تو رخت 3570
  • This tree has (now) become like the tree connected with Moses, inasmuch as thou hast transported thy baggage towards (hast been endued with the nature of) Moses.
  • آتش او را سبز و خرم می‌کند ** شاخ او انی انا الله می‌زند
  • The fire (of Divine illumination) makes it verdant and flourishing; its boughs cry “Lo, I am God.”
  • زیر ظلش جمله حاجاتت روا ** این چنین باشد الهی کیمیا
  • Beneath its shade all thy needs are fulfilled: such is the Divine alchemy.
  • آن منی و هستیت باشد حلال ** که درو بینی صفات ذوالجلال
  • That personality and existence is lawful to thee, since thou beholdest therein the attributes of the Almighty.
  • شد درخت کژ مقوم حق‌نما ** اصله ثابت و فرعه فی‌السما
  • The crooked tree has become straight, God-revealing: its root fixed (in the earth) and its branches in the sky.
  • باقی قصه‌ی موسی علیه‌السلام
  • The remainder of the story of Moses, on whom be peace.
  • که آمدش پیغام از وحی مهم ** که کژی بگذار اکنون فاستقم 3575
  • For there came to him from the peremptory Revelation a message, saying, “Put crookedness aside now, and be upright.”
  • این درخت تن عصای موسیست ** که امرش آمد که بیندازش ز دست
  • This tree of the body is (like) Moses’ rod, concerning which the (Divine) command came to him —“Let it fall from your hand,
  • تا ببینی خیر او و شر او ** بعد از آن بر گیر او را ز امر هو
  • That thou mayst behold its good and evil; after that, take it up (again) by command of Him.”
  • پیش از افکندن نبود او غیر چوب ** چون به امرش بر گرفتی گشت خوب
  • Before his dropping it, it was naught but wood; whenever he took it up by His command, it became goodly.
  • اول او بد برگ‌افشان بره را ** گشت معجز آن گروه غره را
  • At first it was shaking down leaves for the lambs; (afterwards) it reduced to impotence that deluded people.
  • گشت حاکم بر سر فرعونیان ** آبشان خون کرد و کف بر سر زنان 3580
  • It became ruler over the party of Pharaoh: it turned their water into blood and caused them to beat their heads with their hands.
  • از مزارعشان برآمد قحط و مرگ ** از ملخهایی که می‌خوردند برگ
  • From their sown fields arose famine and death on account of the locusts which devoured the leaves,
  • تا بر آمد بی‌خود از موسی دعا ** چون نظر افتادش اندر منتها
  • Till from Moses, when he considered the ultimate issue, there went up involuntarily a prayer (to God)
  • کین همه اعجاز و کوشیدن چراست ** چون نخواهند این جماعت گشت راست
  • “For what reason is all this disablement (of them) and striving (to convert them), since this multitude will never become righteous? ”
  • امر آمد که اتباع نوح کن ** ترک پایان‌بینی مشروح کن
  • The (Divine) command came (to him), saying, “Follow Noah! Refrain from considering the end (of the matter) as it has been disclosed (to thee).
  • زان تغافل کن چو داعی رهی ** امر بلغ هست نبود آن تهی 3585
  • Take no heed of that, since thou art one who calls (the people) to the (true) Way. The command, ‘Deliver the message,’ is there: it is not void (of meaning).”
  • کمترین حکمت کزین الحاح تو ** جلوه گردد آن لجاج و آن عتو
  • The least purpose (thereof) is that through this persistence of thine that obstinacy and rebellious pride (of the infidels) may be displayed,
  • تا که ره بنمودن و اضلال حق ** فاش گردد بر همه اهل و فرق
  • So that God’s showing the way (to some) and letting (others) be lost may become evident to all the followers of religious sects.
  • چونک مقصود از وجود اظهار بود ** بایدش از پند و اغوا آزمود
  • Inasmuch as the object of existence was the manifestation (of these two Divine attributes), it must be tested by means of exhorting (to obedience) and leading astray.
  • دیو الحاح غوایت می‌کند ** شیخ‌الحاح هدایت می‌کند
  • The Devil persists to (seducing to) error; the Shaykh persists in guiding aright.
  • چون پیاپی گشت آن امر شجون ** نیل می‌آمد سراسر جمله خون 3590
  • When that grievous command (of God) proceeded step by step (pursued its course), the whole Nile was turned into blood from end to end,
  • تا بنفس خویش فرعون آمدش ** لابه می‌کردش دو تا گشته قدش
  • Till (at last) Pharaoh came in person to him (Moses), humbly entreating him, his tall figure bent double,
  • کانچ ما کردیم ای سلطان مکن ** نیست ما را روی ایراد سخن
  • And said, “O (spiritual) sovereign, do not that which we did we have not the face to offer words (of excuse).
  • پاره پاره گردمت فرمان‌پذیر ** من بعزت خوگرم سختم مگیر
  • I will become obedient to thy command with every bit (of my body); I am accustomed to be held in honour: do not deal hardly with me.
  • هین بجنبان لب به رحمت ای امین ** تا ببندد این دهانه‌ی آتشین
  • Hark, move thy lips in mercy, O trusted one, that it (thy prayer) may shut this fiery mouth (of Divine anger).”
  • گفت یا رب می‌فریبد او مرا ** می‌فریبد او فریبنده‌ی ترا 3595
  • He (Moses) said, “O Lord, he is deceiving me; he is deceiving Thy deceiver.
  • بشنوم یا من دهم هم خدعه‌اش ** تا بداند اصل را آن فرع‌کش
  • Shall I hearken (to him) or shall I too give him deceit (in return), in order that that puller of the branch may recognise the root?
  • که اصل هر مکری و حیلت پیش ماست ** هر چه بر خاکست اصلش از سماست
  • For the root (origin) of every cunning and contrivance is with use: whatsoever is on the earth, its root (origin) is from Heaven.”
  • گفت حق آن سگ نیرزد هم به آن ** پیش سگ انداز از دور استخوان
  • God said (to Moses), “That cur (Pharaoh) is not worth even that: fling a bone to the cur from a distance.
  • هین بجنبان آن عصا تا خاکها ** وا دهد هرچه ملخ کردش فنا
  • Hark, shake the rod, so that the sods may give back whatever the locusts have destroyed,
  • وان ملخها در زمان گردد سیاه ** تا ببیند خلق تبدیل اله 3600
  • And let the locusts immediately become black, that the people may behold the transformation wrought by God;
  • که سببها نیست حاجت مر مرا ** آن سبب بهر حجابست و غطا
  • For I have no need of means: those means are (only) for the purpose of (serving as) a screen and covering,
  • تا طبیعی خویش بر دارو زند ** تا منجم رو با ستاره کند
  • To the end that the natural philosopher may attach himself to the drug; and that the astronomer may turn his face to the star;
  • تا منافق از حریصی بامداد ** سوی بازار آید از بیم کساد
  • And that the hypocrite, from greed, may come to market at daybreak for fear of (finding) no demand for his wares,
  • بندگی ناکرده و ناشسته روی ** لقمه‌ی دوزخ بگشته لقمه‌جوی
  • Without having performed his devotions or washed his face (whilst) seeking morsels (for himself) he has become a morsel for Hell.”
  • آکل و ماکول آمد جان عام ** هم‌چو آن بره‌ی چرنده از حطام 3605
  • The spirit of the vulgar is devouring and being devoured, like the lamb that feeds on hay.
  • می‌چرد آن بره و قصاب شاد ** کو برای ما چرد برگ مراد
  • The lamb is feeding, while the butcher rejoices, saying, “For our sake it feeds on the grass of (its) desire.”
  • کار دوزخ می‌کنی در خوردنی ** بهر او خود را تو فربه می‌کنی
  • In respect of food and drink thou art doing the work of Hell thou art fattening thyself for its (Hell’s) sake.
  • کار خود کن روزی حکمت بچر ** تا شود فربه دل با کر و فر
  • Do thine own work, feed on the daily bread of Wisdom, that the glorious heart (spirit) may become fat.
  • خوردن تن مانع این خوردنست ** جان چو بازرگان و تن چون ره‌زنست
  • Bodily eating and drinking is the obstacle to this (spiritual) eating and drinking: the spirit is like a merchant, while the body is like a highwayman.