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6
1087-1136

  • نور جستم خود بدیدم نور نور  ** حور جستم خود بدیدم رشک حور 
  • I sought light: verily I beheld the Light of light. I sought the houri: verily (in thee) I beheld an object of envy to the houri.
  • یوسفی جستم لطیف و سیم تن  ** یوسفستانی بدیدم در تو من 
  • I sought a Joseph comely and with limbs (white as) silver: in thee I beheld an assembly of Josephs.
  • در پی جنت بدم در جست و جو  ** جنتی بنمود از هر جزو تو 
  • I was (engaged) in searching after Paradise: from every part of thee a Paradise appeared (to me).
  • هست این نسبت به من مدح و ثنا  ** هست این نسبت به تو قدح و هجا  1090
  • In relation to me this is praise and eulogy; in relation to thee this is vituperation and satire,
  • هم‌چو مدح مرد چوپان سلیم  ** مر خدا را پیش موسی کلیم 
  • Like the praise given to God by the simple shepherd in the presence of Moses the Kalím—
  • که بجویم اشپشت شیرت دهم  ** چارقت دوم من و پیشت نهم 
  • ‘I will seek out Thy lice, I will give Thee milk, I will stitch Thy shoon and lay them before Thee.’
  • قدح او را حق به مدحی برگرفت  ** گر تو هم رحمت کنی نبود شگفت 
  • God accepted his vituperation as an expression of praise: if thou also have mercy, ’twill be no marvel.
  • رحم فرما بر قصور فهمها  ** ای ورای عقلها و وهمها 
  • Have mercy upon the failure of (our) minds (to comprehend thee), O thou who art beyond (all) understandings and conceptions.”
  • ایها العشاق اقبالی جدید  ** از جهان کهنه‌ی نوگر رسید  1095
  • O lovers, new fortune has arrived from the old World that makes (all things) new,
  • زان جهان کو چاره‌ی بیچاره‌جوست  ** صد هزاران نادره دنیا دروست 
  • From the World that is seeking a remedy for them that have no remedy: hundreds of thousands of wonders of the (present) world are (contained) in it.
  • ابشروا یا قوم اذ جاء الفرج  ** افرحوا یا قوم قد زال الحرج 
  • Rejoice, O people, since the relief has come; be glad, O people: the distress is removed.
  • آفتابی رفت در کازه‌ی هلال  ** در تقاضا که ارحنا یا بلال 
  • A Sun went into the hut of the new-moon, making urgent demands and saying, “Refresh us, O Bilál!
  • زیر لب می‌گفتی از بیم عدو  ** کوری او بر مناره رو بگو 
  • From fear of the foe thou wert wont to speak under thy breath: (now), to his confusion, go up into the minaret and speak (aloud).”
  • می‌دمد در گوش هر غمگین بشیر  ** خیز ای مدبر ره اقبال گیر  1100
  • The announcer of glad news is shouting in the ear of every sorrowful one, “Arise, O unlucky man, and take the road to fortune.
  • ای درین حبس و درین گند و شپش  ** هین که تا کس نشنود رستی خمش 
  • O thou that art in this prison and amidst this stench and these lice, beware lest any one hear! Thou hast escaped (from prison): be silent!”
  • چون کنی خامش کنون ای یار من  ** کز بن هر مو بر آمد طبل‌زن 
  • How shouldst thou keep silence now, O my beloved, when a drummer has appeared from the root of every hair (in thy body)?
  • آن‌چنان کر شد عدو رشک‌خو  ** گوید این چندین دهل را بانگ کو 
  • The jealous foe has become so deaf (that) he says, “Where is the sound of all these drums?”
  • می‌زند بر روش ریحان که طریست  ** او ز کوری گوید این آسیب چیست 
  • The fresh sweet basil is touching his face, (but) in his blindness he says, “What is this annoyance?”
  • می‌شکنجد حور دستش می‌کشد  ** کور حیران کز چه دردم می‌کند  1105
  • The houri is nipping his hand and drawing (him towards her): the blind man is distraught and says, “Wherefore is he (some one) hurting me?
  • این کشاکش چیست بر دست و تنم  ** خفته‌ام بگذار تا خوابی کنم 
  • What is this (painful sense of) having my hand and body pulled hither and thither? I am asleep, let me sleep awhile.”
  • آنک در خوابش همی‌جویی ویست  ** چشم بگشا کان مه نیکو پیست 
  • He whom thou seekest in thy slumbers, this is He! Open thine eye, (thou wilt see) ’tis that auspicious Moon.
  • زان بلاها بر عزیزان بیش بود  ** کان تجمش یار با خوبان فزود 
  • Tribulations were (laid) more (heavily) upon (His) dear ones because the Beloved showed more coquettishness towards the beauteous (lovers).
  • لاغ با خوبان کند بر هر رهی  ** نیز کوران را بشوراند گهی 
  • He sports with the beauteous ones in every path; sometimes, too, he throws the blind into frenzy.
  • خویش را یک‌دم برین کوران دهد  ** تا غریو از کوی کوران بر جهد  1110
  • For a moment He gives Himself to the blind, so that a great uproar arises from the street of the blind.
  • قصه‌ی هلال کی بنده‌ی مخلص بود خدای را صاحب بصیرت بی‌تقلید پنهان شده در بندگی مخلوقان جهت مصلحت نه از عجز چنانک لقمان و یوسف از روی ظاهر و غیر ایشان بنده‌ی سایس بود امیری را و آن امیر مسلمان بود اما چشم بسته داند اعمی که مادری دارد لیک چونی بوهم در نارد اگر با این دانش تعظیم این مادر کند ممکن بود کی از عمی خلاص یابد کی اذا اراد الله به عبد خیرا فتح عینی قلبه لیبصره بهما الغیب این راه ز زندگی دل حاصل کن کین زندگی تن صفت حیوانست 
  • Story of Hilal, who was a devoted servant to God. (He was) possessed of spiritual insight and (in his religion) was not a mere imitator (of others). He had concealed himself in (the disguise of) being a slave to (God's) creatures, not from helplessness but for good reason, as Luqmán and Joseph and others (did, who were slaves) in appearance. He was a groom in the service of a certain Amír, and that Amír was a Moslem, but (spiritually) blind. “The blind man knows that he has a mother, but he cannot conceive what she is like.” If, having this knowledge, he show reverence towards his mother, it is possible that he may gain deliverance from blindness, for (the Prophet has said that) when God wills good unto a servant (of His) He opens the eyes of his heart, that He may let him see the Invisible (World) with them.
  • چون شنیدی بعضی اوصاف بلال  ** بشنو اکنون قصه‌ی ضعف هلال 
  • Since you have heard some of the (excellent) qualities of Bilál, now hear the story of the emaciation of Hilál.
  • از بلال او بیش بود اندر روش  ** خوی بد را بیش کرده بد کشش 
  • He was more advanced than Bilál in the Way (to God): he had mortified his evil nature more.
  • نه چو تو پس‌رو که هر دم پس‌تری  ** سوی سنگی می‌روی از گوهری 
  • (He was) not a backslider like you, for at every moment you are farther back: you are moving away from the state of the (precious) pearl towards the state of the (worthless) stone.
  • آن‌چنان کان خواجه را مهمان رسید  ** خواجه از ایام و سالش بر رسید 
  • ’Tis like the case of the guest who came to a certain Khwája: the Khwája inquired concerning his days and years.
  • گفت عمرت چند سالست ای پسر  ** بازگو و در مدزد و بر شمر  1115
  • He asked, “How many years hast thou lived, my lad? Say (it) out and don't hide (it) away but count up (correctly).”
  • گفت هجده هفده یا خود شانزده  ** یا که پانزده ای برادرخوانده 
  • He replied, “Eighteen, seventeen, or sixteen, or fifteen, O adoptive brother.”
  • گفت واپس واپس ای خیره سرت  ** باز می‌رو تا بکس مادرت 
  • “(Go) backward, backward,” said he, “O giddy-headed one”; “keep going back usque ad cunnum matris tuae!” [“(Go) backward, backward,” said he, “O giddy-headed one”; “keep going back until (you return to) your mother’s vagina!”]
  • حکایت در تقریر همین سخن 
  • Story in exposition of the same topic.
  • آن یکی اسپی طلب کرد از امیر  ** گفت رو آن اسپ اشهب را بگیر 
  • A certain man begged an Amír to give him a horse: he said, “Go and take that grey horse.”
  • گفت آن را من نخواهم گفت چون  ** گفت او واپس‌روست و بس حرون 
  • He replied, “I don't want that one.” “Why not?” he asked. “It goes backward and is very restive,” said he;
  • سخت پس پس می‌رود او سوی بن  ** گفت دمش را به سوی خانه کن  1120
  • “It goes back, back very hard in the direction of its rump.” He replied, “Turn its tail towards home!”
  • دم این استور نفست شهوتست  ** زین سبب پس پس رود آن خودپرست 
  • The tail of this beast you are riding, (namely), your carnal soul, is lust; hence that self-worshipper goes back, back.
  • شهوت او را که دم آمد ز بن  ** ای مبدل شهوت عقبیش کن 
  • O changer, make its (carnal) lust, which is the tail, to be entirely lust for the world hereafter.
  • چون ببندی شهوتش را از رغیف  ** سر کند آن شهوت از عقل شریف 
  • When you bind its lust (and debar it) from the loaf, that lust puts forth its head from (is transformed into) noble reason.
  • هم‌چو شاخی که ببری از درخت  ** سر کند قوت ز شاخ نیک‌بخت 
  • As, when you lop off a (superfluous) branch from a tree, vigour is imparted to the well-conditioned branches.
  • چونک کردی دم او را آن طرف  ** گر رود پس پس رود تا مکتنف  1125
  • When you have turned its (the carnal steed's) tail in that direction, if it goes backward, it goes to the place of shelter.
  • حبذا اسپان رام پیش‌رو  ** نه سپس‌رو نه حرونی را گرو 
  • How excellent are the docile horses which go forward, not backward, and are not given over to restiveness,
  • گرم‌رو چون جسم موسی کلیم  ** تا به بحرینش چو پهنای گلیم 
  • Going hot-foot, like the body of Moses the Kalím, to which (the distance) to the two seas (was) as the breadth of a blanket!
  • هست هفصدساله راه آن حقب  ** که بکرد او عزم در سیران حب 
  • Seven hundred years is the duration of the journey on which he set out in the path of Love, (the journey that lasted) for an age.
  • همت سیر تنش چون این بود  ** سیر جانش تا به علیین بود 
  • Since the aspiration (that carried him) on his journey in the body is (as immense as) this, his journey in the spirit must be (even) unto the highestParadise.
  • شهسواران در سباقت تاختند  ** خربطان در پایگه انداختند  1130
  • The kingly cavaliers sped forward in advance (of all); the boobies unloaded (their beasts of burden) in the stable-yard.
  • مثل 
  • Parable.
  • آن‌چنان که کاروانی می‌رسید  ** در دهی آمد دری را باز دید 
  • ’Tis like (the tale of) the caravaneers (who) arrived and entered a village and found a certain door open.
  • آن یکی گفت اندرین برد العجوز  ** تا بیندازیم اینجا چند روز 
  • One (of them) said, “During this spell of cold weather let us unload (alight) here for a few days.”
  • بانگ آمد نه بینداز از برون  ** وانگهانی اندر آ تو اندرون 
  • A voice cried, “Nay, unload outside, and then come indoors!”
  • هم برون افکن هر آنچ افکندنیست  ** در میا با آن کای ن مجلس سنیست 
  • Drop outside everything that ought to be dropped: do not come in with it, for this assembly-place is of high dignity.”
  • بد هلال استاددل جان‌روشنی  ** سایس و بنده‌ی امیری مومنی  1135
  • Hilál was a spiritual adept and a man of illumined soul, (though he was) the groom and slave of a Moslem Amír.
  • سایسی کردی در آخر آن غلام  ** لیک سلطان سلاطین بنده نام 
  • The youth served as a groom in the stable, but (he was really) a king of kings and a slave (only) in name.