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2
273-322

  • Do not bear malice: they that are led astray by malice, their graves are placed beside the malicious.
  • کین مدار آنها که از کین گمرهند ** گورشان پهلوی کین داران نهند
  • The origin of malice is Hell, and your malice is a part of that whole and is the enemy of your religion.
  • اصل کینه دوزخ است و کین تو ** جزو آن کل است و خصم دین تو
  • Since you are a part of Hell, take care! The part gravitates towards its whole. 275
  • چون تو جزو دوزخی پس هوش دار ** جزو سوی کل خود گیرد قرار
  • He that is bitter will assuredly be attached to those who are bitter: how should vain breath (false words) be joined with the truth?
  • تلخ با تلخان یقین ملحق شود ** کی دم باطل قرین حق شود
  • O brother, you are that same thought (of yours); as for the rest (of you), you are (only) bone and fibre.
  • ای برادر تو همان اندیشه‏ای ** ما بقی تو استخوان و ریشه‏ای‏
  • If your thought is a rose, you are a rose-garden; and if it is a thorn, you are fuel for the bath-stove.
  • گر گل است اندیشه‏ی تو گلشنی ** ور بود خاری تو هیمه‏ی گلخنی‏
  • If you are rose-water, you are sprinkled on head and bosom; and if you are (stinking) like urine, you are cast out.
  • گر گلابی، بر سر و جیبت زنند ** ور تو چون بولی برونت افکنند
  • Look at the trays in front of druggists—each kind put beside its own kind, 280
  • طبله‏ها در پیش عطاران ببین ** جنس را با جنس خود کرده قرین‏
  • Things of each sort mixed with things of the same sort, and a certain elegance produced by this homogeneity;
  • جنسها با جنسها آمیخته ** زین تجانس زینتی انگیخته‏
  • If his (the druggist's) aloes-wood and sugar get mixed, he picks them out from each other, piece by piece.
  • گر در آمیزند عود و شکرش ** بر گزیند یک یک از یکدیگرش‏
  • The trays were broken and the souls were spilled: good and evil ones were mingled with each other.
  • طبله‏ها بشکست و جانها ریختند ** نیک و بد در همدگر آمیختند
  • God sent the prophets with scrolls (of Revelation), that He might pick out (and sort) these grains on the dish.
  • حق فرستاد انبیا را با ورق ** تا گزید این دانه‏ها را بر طبق‏
  • Before the, (the prophets) we were all alike, none knew whether we were good or bad. 285
  • پیش از ایشان ما همه یکسان بدیم ** کس ندانستی که ما نیک و بدیم‏
  • False coin and fine (both) were current in the world, since all was night, and we were as night-travellers,
  • قلب و نیکو در جهان بودی روان ** چون همه شب بود و ما چون شب روان‏
  • Until the sun of the prophets rose and said, “Begone, O alloy! Come, O thou that art pure!”
  • تا بر آمد آفتاب انبیا ** گفت ای غش دور شو صافی بیا
  • The eye can distinguish colours, the eye knows ruby and (common) stone.
  • چشم داند فرق کردن رنگ را ** چشم داند لعل را و سنگ را
  • The eye knows the jewel and the rubbish; hence bits of rubbish sting the eye.
  • چشم داند گوهر و خاشاک را ** چشم را ز آن می‏خلد خاشاکها
  • These vile counterfeiters are enemies of day, those pieces of gold from the mine are lovers of day, 290
  • دشمن روزند این قلابکان ** عاشق روزند آن زرهای کان‏
  • Because day is the mirror that makes it (the fine gold) known, so that the ashrafí (the coin of sterling gold) may see (receive) its (day's) gift of honour.
  • ز آن که روز است آینه‏ی تعریف او ** تا ببیند اشرفی تشریف او
  • Hence God bestowed the title of “Day” on the Resurrection, (for) day displays the beauty of red and yellow.
  • حق قیامت را لقب ز آن روز کرد ** روز بنماید جمال سرخ و زرد
  • In reality, then, day is the inmost consciousness of the saints, (though) beside their moon day is (dim) as shadows.
  • پس حقیقت روز سر اولیاست ** روز پیش ماهشان چون سایه‏هاست‏
  • Know that day is the reflexion of the mystery (the illumined consciousness) of the man of God, while eye-sealing night is the reflexion of his occultation.
  • عکس راز مرد حق دانید روز ** عکس ستاریش شام چشم دوز
  • For that reason God said, By the morn: by the morn is (refers to) the light of the hidden mind of Mustafá (Mohammed). 295
  • ز آن سبب فرمود یزدان و الضحی ** و الضحی‏ نور ضمیر مصطفی‏
  • The other view, that the Beloved (God) meant this morn (in the literal sense), is (held) just for the reason that this too is the reflexion of him;
  • قول دیگر کاین ضحی را خواست دوست ** هم بر ای آن که این هم عکس اوست‏
  • Else it is wrong to swear by a transient thing: how indeed is transiency proper to the speech of God?
  • ور نه بر فانی قسم گفتن خطاست ** خود فنا چه لایق گفت خداست‏
  • From a Khalíl (came the words) “I love not them that set”: how, then, did the Lord of all creation mean anything transitory (by this oath)?
  • لا أحب الآفلین گفت آن خلیل ** کی فنا خواهد از این رب جلیل‏
  • Again, and by the night is (refers to) his occultation and his earthen rust-dark body.
  • باز و اللیل است ستاری او ** و آن تن خاکی زنگاری او
  • When his sun rose from that sky, it said to the night of the body, “Lo, He hath not forsaken thee.” 300
  • آفتابش چون بر آمد ز آن فلک ** با شب تن گفت هین ما ودعک‏
  • Union was made manifest out of the essence of affliction: that sweetness (of union) was expressed by (the words) He hath not hated (thee).
  • وصل پیدا گشت از عین بلا ** ز آن حلاوت شد عبارت ما قلی‏
  • In fact, every expression is the symbol of a state: the state is as a hand, while the expression is a tool.
  • هر عبارت خود نشان حالتی است ** حال چون دست و عبارت آلتی است‏
  • The goldsmith's tool in the hand of a shoemaker is like a seed sown in sand;
  • آلت زرگر به دست کفشگر ** همچو دانه‏ی کشت کرده ریگ در
  • And the cobbler's tool (put) before the husbandman is (as) straw before a dog (or) bones before an ass.
  • و آلت اسکاف پیش برزگر ** پیش سگ کاه استخوان در پیش خر
  • “I am God” on the lips of Mansúr was the light (of truth); “I am Allah” on the lips of Pharaoh was a lie. 305
  • بود انا الحق در لب منصور نور ** بود انا الله در لب فرعون زور
  • In the hand of Moses the rod became a witness (to the truth); in the hand of the magician the rod became (worthless as) motes in the air.
  • شد عصا اندر کف موسی گوا ** شد عصا اندر کف ساحر هبا
  • On this account Jesus did not teach his fellow-traveller that Name of the Lord,
  • زین سبب عیسی بدان همراه خود ** در نیاموزید آن اسم صمد
  • For he would not know (its proper use) and would attribute imperfection to the tool (which he misused). Strike stone on clay, and how should fire leap forth?
  • کاو نداند نقص بر آلت نهد ** سنگ بر گل زن تو آتش کی جهد
  • Hand and tool are as stone and iron; there must be a pair: (the existence of) a pair is the condition (necessary) for bringing to birth.
  • دست و آلت همچو سنگ و آهن است ** جفت باید جفت شرط زادن است‏
  • The One is He who hath no consort and no tool; in number there is doubt, and that One is beyond doubt. 310
  • آن که بی‏جفت است و بی‏آلت یکی است ** در عدد شک است و آن یک بی‏شکی است‏
  • Those who say “two” or “three” or more than these (numbers) are certainly agreed in (affirming the existence of) One.
  • آن که دو گفت و سه گفت و بیش ازین ** متفق باشند در واحد یقین‏
  • When squinting has been put aside (so that they see correctly), they become alike: the assertors of two or three become assertors of Unity.
  • احولی چون دفع شد یکسان شوند ** دو سه گویان هم یکی گویان شوند
  • If you are a ball in His polo-field, keep spinning round from (the blows of) His polo-stick.
  • گر یکی گویی تو در میدان او ** گرد بر می‏گرد از چوگان او
  • The ball becomes right and flawless (only) at the time when it is made to dance by the stroke of the King's hand.
  • گوی آن گه راست و بی‏نقصان شود ** که ز زخم دست شه رقصان شود
  • Give ear heedfully to these (sayings), O squinting one: apply the eye-salve by way of the ear. 315
  • گوش دار ای احول اینها را به هوش ** داروی دیده بکش از راه گوش‏
  • Holy words, then, do not abide in blind hearts, (but) go to the Light whence they came,
  • پس کلام پاک در دلهای کور ** می‏نپاید می‏رود تا اصل نور
  • While the (guileful) spell of the Devil goes into crooked (perverse) hearts as a crooked shoe on to a crooked foot.
  • و آن فسون دیو در دلهای کژ ** می‏رود چون کفش کژ در پای کژ
  • Though you may learn Wisdom by rote, it becomes quit of you when you are unworthy (to receive it);
  • گر چه حکمت را به تکرار آوری ** چون تو نااهلی شود از تو بری‏
  • And though you write it and note it (down), and though you brag (about it) and expound it,
  • ور چه بنویسی نشانش می‏کنی ** ور چه می‏لافی بیانش می‏کنی‏
  • It withdraws its face from you, O disputatious one: it snaps its bonds and (takes) flight from you. 320
  • او ز تو رو در کشد ای پر ستیز ** بندها را بگسلد وز تو گریز
  • (But) if you read not and it sees your ardour (of love), Knowledge will be a bird docile (and obedient) to your hand.
  • ور نخوانی و ببیند سوز تو ** علم باشد مرغ دست‏آموز تو
  • It does not abide with every unskilled tiro: (it is) like a peacock (which does not stay) in the house of a peasant.
  • او نپاید پیش هر نااوستا ** همچو طاوسی به خانه‏ی روستا
  • How the King found his falcon in the house of a decrepit old woman.
  • یافتن پادشاه باز را به خانه‏ی کمپیر زن