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2
990-999

  • If I entrap one Amír, I keep it hidden from the (other) Amírs, (but) not from the Vizier. 990
  • گر به دامی افکنم من یک امیر ** از امیران خفیه دارم نه از وزیر
  • God, then, has shown to me the retribution of work and myriads of the (substantial) forms of actions.
  • حق به من بنمود پس پاداش کار ** وز صورهای عملها صد هزار
  • Give a sign (outwardly), for I know all: the cloud does not veil the moon from me.”
  • تو نشانی ده که من دانم تمام ** ماه را بر من نمی‏پوشد غمام‏
  • The slave said, “Then what is the object of my speaking, since thou knowest what is (the real nature of) that which has been?”
  • گفت پس از گفت من مقصود چیست ** چون تو می‏دانی که آن چه بود چیست‏
  • The King said, “The wisdom (of God) in making the world manifest (was) that the (thing) known should come forth (to be seen) plainly.
  • گفت شه حکمت در اظهار جهان ** آن که دانسته برون آید عیان‏
  • Until He made visible that which He knew, He did not lay upon the world the pain of parturition and the throes (thereof). 995
  • آن چه می‏دانست تا پیدا نکرد ** بر جهان ننهاد رنج طلق و درد
  • You cannot sit inactive for one moment: (you cannot rest) till some badness or goodness has issued from you.
  • یک زمان بی‏کار نتوانی نشست ** تا بدی یا نیکیی از تو نجست‏
  • These demands (cravings) for action were appointed in order that your inward consciousness should come clearly into (outward) view.
  • این تقاضاهای کار از بهر آن ** شد موکل تا شود سرت عیان‏
  • How, then, should the reel, which is the body, become still, when the thread's end, which is the mind, is pulling it?
  • پس کلابه‏ی تن کجا ساکن شود ** چون سر رشته‏ی ضمیرش می‏کشد
  • The sign of that pulling is your anguish: to be inactive is to you like the death-agony.
  • تاسه‏ی تو شد نشان آن کشش ** بر تو بی‏کاری بود چون جان کنش‏