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1132-1181

  • که درشتی ناید اینجا هیچ کار  ** هم به نرمی سر کند از غار مار 
  • For here harshness is of no use: ’tis by gentleness that the snake puts forth its head (is induced to come forth) from the hole.”
  • مردمان را دور کرد از گرد وی  ** شه لطیفی بود و نرمی ورد وی 
  • He caused the people to withdraw from around him (the claimant): the king was a gracious man, and gentleness was his way.
  • پس نشاندش باز پرسیدش ز جا  ** که کجا داری معاش و ملتجی 
  • Then he bade him be seated, and asked him concerning his dwelling-place, saying, “Where hast thou thy means of livelihood and refuge?”
  • گفت ای شه هستم از دار السلام  ** آمده از ره درین دار الملام  1135
  • He replied, “O king, I belong to the Abode of Peace: I have come from the road (after having journeyed) to this Abode of Blame.
  • نه مرا خانه‌ست و نه یک همنشین  ** خانه کی کردست ماهی در زمین 
  • I have neither home nor any companion: when has a fish made its home on the earth?”
  • باز شه از روی لاغش گفت باز  ** که چه خوردی و چه داری چاشت‌ساز 
  • Again the king answered him, saying by way of jest, “What (food) hast thou eaten and what provision hast thou (made) for the morning meal?
  • اشتهی داری چه خوردی بامداد  ** که چنین سرمستی و پر لاف و باد 
  • Hast thou appetite? What didst thou eat at daybreak that thou art so intoxicated and boastful and blustering?”
  • گفت اگر نانم بدی خشک و طری  ** کی کنیمی دعوی پیغامبری 
  • He replied, “If I had bread, (whether) dry or moist, how should I lay claim to prophecy?
  • دعوی پیغامبری با این گروه  ** هم‌چنان باشد که دل جستن ز کوه  1140
  • To claim to be a prophet amongst these people is like seeking a heart from a mountain.
  • کس ز کوه و سنگ عقل و دل نجست  ** فهم و ضبط نکته‌ی مشکل نجست 
  • No one (ever) sought intellect and heart from mountains and rocks: none sought (from them) understanding and apprehension of a difficult point of discourse.
  • هر چه گویی باز گوید که همان  ** می‌کند افسوس چون مستهزیان 
  • Whatever you say, the mountain replies the same: it makes a mock (of you) like the scoffers.
  • از کجا این قوم و پیغام از کجا  ** از جمادی جان کرا باشد رجا 
  • What relation exists between this folk and the (Divine) message? Who can hope for (spiritual) life from a soulless thing?
  • گر تو پیغام زنی آری و زر  ** پیش تو بنهند جمله سیم و سر 
  • If you bring (them) a message concerning a woman or gold, they will all lay before you their money and lives (in entire devotion)—
  • که فلان جا شاهدی می‌خواندت  ** عاشق آمد بر تو او می‌داندت  1145
  • (The message), ‘A sweetheart in such and such a place invites thee (to come to her): she is in love with thee, she knows thee.’
  • ور تو پیغام خدا آری چو شهد  ** که بیا سوی خدا ای نیک‌عهد 
  • But if you bring (them) the honey-like message of God, ‘Come to God, O thou who hast a good covenant (with Him);
  • از جهان مرگ سوی برگ رو  ** چون بقا ممکن بود فانی مشو 
  • Go from the world of death towards the (eternal) provision: since everlastingness is possible, do not be perishing’—
  • قصد خون تو کنند و قصد سر  ** نه از برای حمیت دین و هنر 
  • They will seek (to shed) thy blood and (take) thy life, not in zeal for religion and (spiritual and moral) excellence.
  • سبب عداوت عام و بیگانه زیستن ایشان به اولیاء خدا کی بحقشان می‌خوانند و با آب حیات ابدی 
  • The reason why the vulgar are at enmity with, and live in estrangement from, the saints of God who call them unto God and the Water of Life everlasting.
  • بلک از چفسیدگی در خان و مان  ** تلخشان آید شنیدن این بیان 
  • Nay, but on account of their sticking to house and goods ’tis bitter (hateful) to them to hear this exposition (given by the prophets).
  • خرقه‌ای بر ریش خر چفسید سخت  ** چونک خواهی بر کنی زو لخت لخت  1150
  • (Suppose) a rag is stuck fast upon the donkey's sore: when you wish to tear it off, bit by bit,
  • جفته اندازد یقین آن خر ز درد  ** حبذا آن کس کزو پرهیز کرد 
  • The donkey, because of the pain (inflicted on him), will certainly kick: happy the man who abstained from (touching) him!—
  • خاصه پنجه ریش و هر جا خرقه‌ای  ** بر سرش چفسیده در نم غرقه‌ای 
  • Especially (when there are) fifty sores, and a soaked rag stuck on the top of them in every case.
  • خان و مان چون خرقه و این حرص‌ریش  ** حرص هر که بیش باشد ریش بیش 
  • House and goods are like the rag, and this greed (of thine) is the sore: the greater the greed, the greater the sore.
  • خان و مان چغد ویرانست و بس  ** نشنود اوصاف بغداد و طبس 
  • The wilderness alone is the house and goods of the owl: he (the owl) will not listen to descriptions of Baghdád and Tabas.
  • گر بیاید باز سلطانی ز راه  ** صد خبر آرد بدین چغدان ز شاه  1155
  • If a royal falcon come from the road and bring to these owls a hundred reports of the King,
  • شرح دارالملک و باغستان و جو  ** پس برو افسوس دارد صد عدو 
  • (With) a full account of the imperial city and the orchards and the rivers—then a hundred enemies will jeer at him,
  • که چه باز آورد افسانه‌ی کهن  ** کز گزاف و لاف می‌بافد سخن 
  • Saying, ‘What has the falcon brought? An old story. He is weaving words of vanity and idle brag.’
  • کهنه ایشانند و پوسیده‌ی ابد  ** ورنه آن دم کهنه را نو می‌کند 
  • (’Tis) they (that) are old and rotten unto everlasting; otherwise (they would know that) that breath (of prophetic inspiration) makes the old new.
  • مردگان کهنه را جان می‌دهد  ** تاج عقل و نور ایمان می‌دهد 
  • It gives life to the old dead (spirits): it gives the crown of reason and the light of faith.
  • دل مدزد از دلربای روح‌بخش  ** که سوارت می‌کند بر پشت رخش  1160
  • Do not steal thy heart away from the spirit-bestowing heart-ravisher, for he will mount thee on the back of Rakhsh.
  • سر مدزد از سر فراز تاج‌ده  ** کو ز پای دل گشاید صد گره 
  • Do not steal thy head away from the crown-giving one whose head is exalted, for he will untie a hundred knots from the foot of thy heart.
  • با کی گویم در همه ده زنده کو  ** سوی آب زندگی پوینده کو 
  • Whom shall I tell? Where in the village is any (spiritually) living one? Where is any one that runs towards the Water of Life?
  • تو به یک خواری گریزانی ز عشق  ** تو به جز نامی چه می‌دانی ز عشق 
  • Thou art fleeing from Love because of a single humiliation: what dost thou know of Love except the name?
  • عشق را صد ناز و استکبار هست  ** عشق با صد ناز می‌آید به دست 
  • Love hath a hundred disdains and prides: Love is gained by means of a hundred blandishments.
  • عشق چون وافیست وافی می‌خرد  ** در حریف بی‌وفا می‌ننگرد  1165
  • Since Love is loyal, it purchases (desires) him that is loyal: it does not look at a disloyal comrade.
  • چون درختست آدمی و بیخ عهد  ** بیخ را تیمار می‌باید به جهد 
  • Man resembles a tree, and the root is the covenant (with God): the root must be cherished with all one's might.
  • عهد فاسد بیخ پوسیده بود  ** وز ثمار و لطف ببریده بود 
  • A corrupt (infirm) covenant is a rotten root and is cut off (deprived) of fruit and grace.
  • شاخ و برگ نخل گر چه سبز بود  ** با فساد بیخ سبزی نیست سود 
  • Although the boughs and leaves of the date-palm are green, greenness is no benefit (when conjoined) with corruption of the root;
  • ور ندارد برگ سبز و بیخ هست  ** عاقبت بیرون کند صد برگ دست 
  • And if it (the bough) have no green leaves, while it hath a (good) root, at the last a hundred leaves will put forth their hands.
  • تو مشو غره به علمش عهد جو  ** علم چون قشرست و عهدش مغز او  1170
  • Be not duped by his (the learned man's) knowledge; seek (to know whether he keeps) the covenant: knowledge is like a husk, and his covenant is its kernel.
  • در بیان آنک مرد بدکار چون متمکن شود در بدکاری و اثر دولت نیکوکاران ببیند شیطان شود و مانع خیر گردد از حسد هم‌چون شیطان کی خرمن سوخته همه را خرمن سوخته خواهد ارایت الذی ینهی عبدا اذا صلی 
  • Explaining that when the evil-doer becomes settled in evil-doing and sees the effect of the (spiritual) fortune of the doers of righteousness, he from envy becomes a devil and preventer of good, like Satan; for he whose stack is burnt desires that all (others) should have their stacks burnt: ‘hast thou seen him who forbids a servant (of God) when he performs the (ritual) prayer?’
  • وافیان را چون ببینی کرده سود  ** تو چو شیطانی شوی آنجا حسود 
  • When you see that the loyal have profited, thereat you become envious, like a devil.
  • هرکرا باشد مزاج و طبع سست  ** او نخواهد هیچ کس را تن‌درست 
  • Whenever a man's temperament and constitution is feeble, he does not wish any one to be sound in body.
  • گر نخواهی رشک ابلیسی بیا  ** از در دعوی به درگاه وفا 
  • If you dislike (to have) the jealousy of Iblís, come (away) from the door of pretension (and advance) to the portal of loyalty.
  • چون وفاات نیست باری دم مزن  ** که سخن دعویست اغلب ما و من 
  • When thou hast not loyalty, at least do not talk (presumptuously), for words are for the most part self-assertion—‘we’ and ‘I.’
  • این سخن در سینه دخل مغزهاست  ** در خموشی مغز جان را صد نماست  1175
  • These words, (whilst they stay) in the breast, are an income consisting of (spiritual) kernels: in silence the spiritual kernel grows a hundredfold.
  • چون بیامد در زبان شد خرج مغز  ** خرج کم کن تا بماند مغز نغز 
  • When it (the word) comes on to the tongue, the kernel is expended: refrain from expending, in order that the goodly kernel may remain (with you).
  • مرد کم گوینده را فکرست زفت  ** قشر گفتن چون فزون شد مغز رفت 
  • The man who speaks little hath strong thoughts: when the husk, namely speech, becomes excessive, the kernel goes.
  • پوست افزون بود لاغر بود مغز  ** پوست لاغر شد چو کامل گشت و نغز 
  • (When) the rind is excessive, the kernel is thin: the rind becomes thin when it (the kernel) becomes perfect and goodly.
  • بنگر این هر سه ز خامی رسته را  ** جوز را و لوز را و پسته را 
  • Look at these three (fruits) when they have passed beyond immaturity: the walnut and the almond and the pistachio.
  • هر که او عصیان کند شیطان شود  ** که حسود دولت نیکان شود  1180
  • Whoever disobeys (God) becomes a devil, for he becomes envious of the fortune of the righteous.
  • چونک در عهد خدا کردی وفا  ** از کرم عهدت نگه دارد خدا 
  • When you have acted loyally in (keeping) your covenant with God, God will graciously keep His covenant with you.