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5
2136-2145

  • If I had omitted (to look at) the cloak and sheepskin, how should I have sown such seeds of blame?
  • گر ز دلق و پوستین بگذشتمی  ** کی چنین تخم ملامت کشتمی 
  • What was the (use of) putting a lock on the door of the chamber amidst a hundred envious persons addicted to false imagination?
  • قفل کردن بر در حجره چه بود  ** در میان صد خیالیی حسود 
  • Every one of them, having put his hand into the river-water, seeks (to find there) a dry sod.
  • دست در کرده درون آب جو  ** هر یکی زیشان کلوخ خشک‌جو 
  • How, then, should there be a dry sod in the river? How should a fish become disobedient to the sea?
  • پس کلوخ خشک در جو کی بود  ** ماهیی با آب عاصی کی شود 
  • They impute iniquity to poor me, before whom loyalty (itself) is ashamed.” 2140
  • بر من مسکین جفا دارند ظن  ** که وفا را شرم می‌آید ز من 
  • Were it not for the trouble caused by a person unfamiliar (with my meaning), I would have spoken a few words concerning loyalty;
  • گر نبودی زحمت نامحرمی  ** چند حرفی از وفا واگفتمی 
  • (But) since a world (multitude of people) is seeking (to raise) doubt and difficulty, we will let the discourse run beyond the skin.
  • چون جهانی شبهت و اشکال‌جوست  ** حرف می‌رانیم ما بیرون پوست 
  • If you break your (material) self, you will become a kernel and will hear the tale of a goodly kernel.
  • گر تو خود را بشکنی مغزی شوی  ** داستان مغز نغزی بشنوی 
  • The voices of walnuts are in their skins (shells): where, indeed, is any voice in the kernel and the oil?
  • جوز را در پوستها آوازهاست  ** مغز و روغن را خود آوازی کجاست 
  • It (the kernel) has a voice, (but one that is) not suited to the (bodily) ear: its voice is hidden in the ear of ecstasy. 2145
  • دارد آوازی نه اندر خورد گوش  ** هست آوازش نهان در گوش نوش