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1
3322-3346

  • They had confidence in their holiness, (but) what (use) is it for the buffalo to have confidence in the lion?
  • اعتمادی بودشان بر قدس خویش ** چیست بر شیر اعتماد گاومیش‌‌
  • Though he make a hundred shifts (to defend himself) with his horn, the fierce lion will tear him to pieces limb by limb.
  • گر چه او با شاخ صد چاره کند ** شاخ شاخش شیر نر پاره کند
  • (Even) if he become as full of horns (prickles) as a hedgehog, the buffalo will inevitably be killed by the lion.
  • گر شود پر شاخ همچون خار پشت ** شیر خواهد گاو را ناچار کشت‌‌
  • (But) though the Sarsar wind uproots many trees, it bestows kindness on the wet grass. 3325
  • گر چه صرصر بس درختان می‌‌کند ** با گیاه تر وی احسان می‌‌کند
  • That violent wind had pity on the weakness of the grass: do not thou, O heart, brag vainly of thy strength.
  • بر ضعیفی گیاه آن باد تند ** رحم کرد ای دل تو از قوت ملند
  • How should the axe be afraid of the thickness of the branches? It cuts them to pieces.
  • تیشه را ز انبوهی شاخ درخت ** کی هراس آید ببرد لخت لخت‌‌
  • But it does not beat itself against a leaf, it does not beat its edge except against an edge (something hard and solid like itself).
  • لیک بر برگی نکوبد خویش را ** جز که بر نیشی نکوبد نیش را
  • What does the flame care for the great quantity of firewood? How should the butcher flee in terror from the flock of sheep?
  • شعله را ز انبوهی هیزم چه غم ** کی رمد قصاب از خیل غنم‌‌
  • What is form in the presence of (in comparison with) reality? Very feeble. ’Tis the reality of the sky that keeps it upside down (like an inverted cup). 3330
  • پیش معنی چیست صورت بس زبون ** چرخ را معنیش می‌‌دارد نگون‌‌
  • Judge by the analogy of the celestial wheel: from whom does its motion proceed? From directive Reason.
  • تو قیاس از چرخ دولابی بگیر ** گردشش از کیست از عقل مشیر
  • The motion of this shield-like body is (derived) from the veiled spirit, O son.
  • گردش این قالب همچون سپر ** هست از روح مستر ای پسر
  • The motion of this wind is from its reality, like the wheel that is captive to the water of the stream.
  • گردش این باد از معنی اوست ** همچو چرخی کان اسیر آب جوست‌‌
  • The ebb and flow and incoming and outgoing of this breath —from whom does it proceed but from the spirit that is filled with desire?
  • جر و مد و دخل و خرج این نفس ** از که باشد جز ز جان پر هوس‌‌
  • Now it (the spirit) makes it (the breath) jím, now há and dál; now it makes it peace, now strife. 3335
  • گاه جیمش می‌‌کند گه حا و دال ** گاه صلحش می‌‌کند گاهی جدال‌‌
  • Even so our God had made this (Sarsar) wind like a (raging) dragon against ‘Ád.
  • همچنین این باد را یزدان ما ** کرده بد بر عاد همچون اژدها
  • Again, He had also made that wind (to be) peace and regardfulness and safety for the true believers.
  • باز هم آن باد را بر مومنان ** کرده بد صلح و مراعات و امان‌‌
  • “The Reality is Allah,” said the Shaykh of the (Mohammedan) Religion, (who is) the sea of the spiritual realities of the Lord of created beings.
  • گفت المعنی هو الله شیخ دین ** بحر معنیهای رب العالمین‌‌
  • All the tiers of earth and heaven are (but) as straws in that flowing sea.
  • جمله اطباق زمین و آسمان ** همچو خاشاکی در آن بحر روان‌‌
  • The rushing and tossing of the straws in the water is produced by the water when it is agitated. 3340
  • حمله‌‌ها و رقص خاشاک اندر آب ** هم ز آب آمد به وقت اضطراب‌‌
  • When it (the sea of Reality) wishes to make them (the straws) cease from struggling, it casts the straws toward the shore.
  • چون که ساکن خواهدش کرد از مرا ** سوی ساحل افکند خاشاک را
  • When it draws them from the shore into the surge it does with them that which fire does with grass.
  • چون کشد از ساحلش در موج گاه ** آن کند با او که آتش با گیاه‌‌
  • This topic is endless. Speed back, O youth, to (the story of) Hárút and Márút.
  • این حدیث آخر ندارد باز ران ** جانب هاروت و ماروت ای جوان‌‌
  • The rest of the story of Hárút and Márút, and how an exemplary punishment was inflicted on them, even in this world, in the pit of Babylon.
  • باقی قصه‌‌ی هاروت و ماروت و نکال و عقوبت ایشان هم در دنیا به چاه بابل‌‌
  • Inasmuch as the sin and wickedness of the people of the world was becoming clearly visible to them both at that time,
  • چون گناه و فسق خلقان جهان ** می‌‌شدی بر هر دو روشن آن زمان‌‌
  • They began to gnaw their hands in wrath, but had no eyes for their own fault. 3345
  • دست‌‌خاییدن گرفتندی ز خشم ** لیک عیب خود ندیدندی به چشم‌‌
  • The ugly man saw himself in the mirror: he turned his face away from that (spectacle) and was enraged.
  • خویش در آیینه دید آن زشت مرد ** رو بگردانید از آن و خشم کرد