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5
2968-2992

  • One never says ‘Come’ to a stone: how should any one request a brickbat to keep faith?
  • سنگ را هرگز بگوید کس بیا  ** از کلوخی کس کجا جوید وفا 
  • One never says to a human being, ‘Hey, fly!’ or ‘Come, O blind man, and look at me!’
  • آدمی را کس نگوید هین بپر  ** یا بیا ای کور تو در من نگر 
  • God hath said, ‘There is nothing intolerable (laid) upon the blind’: how should the Lord who bestows relief lay upon any one what is intolerable? 2970
  • گفت یزدان ما علی الاعمی حرج  ** کی نهد بر کس حرج رب الفرج 
  • Nobody says to a stone, ‘Thou hast come late’ or (to a stick), ‘Why didst thou strike a blow at me, O stick?’
  • کس نگوید سنگ را دیر آمدی  ** یا که چوبا تو چرا بر من زدی 
  • Will any one address demands like these to a person who is compelled, or strike a person who is excused (from complying with them)?
  • این چنین واجستها مجبور را  ** کس بگوید یا زند معذور را 
  • Command and prohibition and anger and conferment of honour and (bestowal of) rebuke concern him (only) who possesses the power of choice, O pure-bosomed one.
  • امر و نهی و خشم و تشریف و عتاب  ** نیست جز مختار را ای پاک‌جیب 
  • There is (such) a power of choice in regard to injustice and wrong-doing: this (is what) I meant by this Devil and carnal soul.
  • اختیاری هست در ظلم و ستم  ** من ازین شیطان و نفس این خواستم 
  • The power of choice resides in your inward part, (but) it does not wound its hand till it sees a Joseph. 2975
  • اختیار اندر درونت ساکنست  ** تا ندید او یوسفی کف را نخست 
  • The power of choice and the instinct (to choose) were (latent) in the soul: (when) it beheld his (Joseph's) face, then it spread wings and pinions (to fly towards him).
  • اختیار و داعیه در نفس بود  ** روش دید آنگه پر و بالی گشود 
  • When the dog is asleep its power of choice is lost, (but) when it sees the tripe it wags its tail.
  • سگ بخفته اختیارش گشته گم  ** چون شکنبه دید جنبانید دم 
  • A horse, too, whinnies when he sees barley, and when the meat is moved, the cat miauls.
  • اسپ هم حو حو کند چون دید جو  ** چون بجنبد گوشت گربه کرد مو 
  • Sight (of the desired object) is the means of moving the power of choice (to exert itself), just as a blowing (of breath) raises sparks from the fire.
  • دیدن آمد جنبش آن اختیار  ** هم‌چو نفخی ز آتش انگیزد شرار 
  • Therefore your power of choice is moved (to action) when Iblís becomes a go-between (dallála) and brings (to you) a message from Wís. 2980
  • پس بجنبد اختیارت چون بلیس  ** شد دلاله آردت پیغام ویس 
  • When he presents an object of desire to this person (who possesses the power of choice), the sleeping power unrolls itself (begins to move towards that object);
  • چونک مطلوبی برین کس عرضه کرد  ** اختیار خفته بگشاید نورد 
  • And (on the other hand), in despite of the Devil, the Angel presents (to you) good objects (of desire) and makes an outcry in your heart,
  • وآن فرشته خیرها بر رغم دیو  ** عرضه دارد می‌کند در دل غریو 
  • In order that your power to choose the good may be moved (to action); for, before presentation, these two dispositions (towards good or evil) are asleep.
  • تا بجنبد اختیار خیر تو  ** زانک پیش از عرضه خفتست این دو خو 
  • So the Angel and the Devil have become presenters (of good or evil objects of desire) for the purpose of setting the power of choice in motion.
  • پس فرشته و دیو گشته عرضه‌دار  ** بهر تحریک عروق اختیار 
  • Your power to choose good or evil is increased tenfold by inspirations (of the Angel) and suggestions (of the Devil). 2985
  • می‌شود ز الهامها و وسوسه  ** اختیار خیر و شرت ده کسه 
  • Hence, when thy ritual prayer is finished, O excellent man, it behoves thee to offer a salutation to the Angels,
  • وقت تحلیل نماز ای با نمک  ** زان سلام آورد باید بر ملک 
  • Saying, ‘Through your goodly inspiration and incitement, my power to choose this ritual prayer was set going.’
  • که ز الهام و دعای خوبتان  ** اختیار این نمازم شد روان 
  • Again, after (having committed) sin thou wilt curse Iblís, because through him thou art inclined (to wards sin).
  • باز از بعد گنه لعنت کنی  ** بر بلیس ایرا کزویی منحنی 
  • These two adversaries are making offers to thee in secret and presenting (objects of desire) in the (state of phenomenal existence which is a) curtain over the Unseen.
  • این دو ضد عرضه کننده‌ت در سرار  ** در حجاب غیب آمد عرضه‌دار 
  • When the curtain over the Unseen is raised from before thee, thou wilt behold the faces of thy (two) brokers, 2990
  • چونک پرده‌ی غیب برخیزد ز پیش  ** تو ببینی روی دلالان خویش 
  • And from their words wilt recognise without trouble that these were they who spoke (to thee) invisibly.
  • وآن سخنشان وا شناسی بی‌گزند  ** که آن سخن‌گویان نهان اینها بدند 
  • The Devil will say, ‘O thou who art a captive to thy (sensual) nature and body, I was (only) presenting to thee (objects of desire): I did not force (them upon thee).’
  • دیو گوید ای اسیر طبع و تن  ** عرضه می‌کردم نکردم زور من