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6
1192-1241

  • How is the “how” (contingent being) that has been freed from “how-ness” (conditionedness) and has attained unto the abounding life of “how-lessness”?
  • چون بود آن چون که از چونی رهید  ** در حیاتستان بی‌چونی رسید 
  • He has become a dispenser of “how-ness” in the world beyond locality: all “how's” are (gathered) round his table, like dogs.
  • گشت چونی‌بخش اندر لامکان  ** گرد خوانش جمله چونها چون سگان 
  • He gives (throws) to them a bone from (the table of) “how-lessness.” Do thou, (being) in the state of pollution, keep silence: do not recite this Súra (of the Qur’án).
  • او ز بی‌چونی دهدشان استخوان  ** در جنابت تن زن این سوره مخوان 
  • Until thou wash thyself entirely clean of “how-ness,” do not put thy hand on this (Holy) Book, O youth. 1195
  • تا ز چونی غسل ناری تو تمام  ** تو برین مصحف منه کف ای غلام 
  • Whether I am dirty or clean, O (spiritual) princes, if I do not recite this, then what in the world shall I recite?
  • گر پلیدم ور نظیفم ای شهان  ** این نخوانم پس چه خوانم در جهان 
  • You say to me, “For the sake of the (Divine) reward, do not go into the water-tank without having washed”;
  • تو مرا گویی که از بهر ثواب  ** غسل ناکرده مرو در حوض آب 
  • (But) outside of the tank there is nothing but earth: no one who does not enter the tank is clean.
  • از برون حوض غیر خاک نیست  ** هر که او در حوض ناید پاک نیست 
  • If the waters have not the grace to receive filth continually,
  • گر نباشد آبها را این کرم  ** کو پذیرد مر خبث را دم به دم 
  • Alas for the longing lover and his hope! Oh, sorrow for his everlasting sorrow! 1200
  • وای بر مشتاق و بر اومید او  ** حسرتا بر حسرت جاوید او 
  • (Nay, but) the water hath a hundred graces, a hundred (noble) pities, for it receives the defiled ones (and purifies them)—and peace (be with thee)!
  • آب دارد صد کرم صد احتشام  ** که پلیدان را پذیرد والسلام 
  • O thou Radiance of God, Husámu’ddín, the Light is thy protector from the worst of flying creatures.
  • ای ضیاء الحق حسام‌الدین که نور  ** پاسبان تست از شر الطیور 
  • The Light and its ascent are thy protector, O Sun who art concealed from the bat.
  • پاسبان تست نور و ارتقاش  ** ای تو خورشید مستر از خفاش 
  • The veil before the face of the Sun, what is it but excess of brilliance and intensity of splendour?
  • چیست پرده پیش روی آفتاب  ** جز فزونی شعشعه و تیزی تاب 
  • The veil over the Sun is just the Light of the Lord: the bat and the night have no lot therein. 1205
  • پرده‌ی خورشید هم نور ربست  ** بی‌نصیب از وی خفاشست و شبست 
  • Inasmuch as both (of them) have remained far (from the Sun) and veiled (from it), they have remained either black-faced (like Night) or cold (like the bat).
  • هر دو چون در بعد و پرده مانده‌اند  ** یا سیه‌رو یا فسرده مانده‌اند 
  • Since thou hast written part of the story of the New-moon (Hilál), (now) put into words the tale of the Full-moon.
  • چون نبشتی بعضی از قصه‌ی هلال  ** داستان بدر آر اندر مقال 
  • The New-moon and the Full-moon have oneness (with each other): they are far from duality and from imperfection and corruption.
  • آن هلال و بدر دارند اتحاد  ** از دوی دورند و از نقص و فساد 
  • The new-moon is inwardly free from imperfection: its apparent imperfection is (due to its) increasing gradually.
  • آن هلال از نقص در باطن بریست  ** آن به ظاهر نقص تدریج آوریست 
  • Night by night it gives a lesson in gradualness, and with deliberation it produces relief (for itself). 1210
  • درس گوید شب به شب تدریج را  ** در تانی بر دهد تفریج را 
  • With deliberation it says, “O hasty fool, (only) step by step can one mount to the roof.”
  • در تانی گوید ای عجول خام  ** پایه‌پایه بر توان رفتن به بام 
  • Let the cooking-pot boil gradually, as a skilful (cook) does: the stew boiled in a mad hurry is of no use.
  • دیگ را تدریج و استادانه جوش  ** کار ناید قلیه‌ی دیوانه جوش 
  • Was not God able to create heaven in one moment by (the word) “Be”? Without any doubt (He was).
  • حق نه قادر بود بر خلق فلک  ** در یکی لحظه به کن بی‌هیچ شک 
  • Why, then, O seeker of instruction, did He extend (the time) for it to six days, every day (being as long as) a thousand years?
  • پس چرا شش روز آن را درکشید  ** کل یوم الف عام ای مستفید 
  • Wherefore is the creation of a child (completed) in nine months? Because gradualness is a characteristic of (the action of) that King. 1215
  • خلقت طفل از چه اندر نه مه‌است  ** زانک تدریج از شعار آن شه‌است 
  • Why was (the time occupied in) the creation of Adam forty mornings? (Because) He (God) was adding (perfections) to that clay little by little,
  • خلقت آدم چرا چل صبح بود  ** اندر آن گل اندک‌اندک می‌فزود 
  • Not like you, O foolish one, who have rushed forward just now: you are a child, and you have made yourself out to be an Elder.
  • نه چو تو ای خام که اکنون تاختی  ** طفلی و خود را تو شیخی ساختی 
  • You have run up, like a gourd, to the top of all, (but) where is the (spiritual) warfare and combat to sustain you?
  • بر دویدی چون کدو فوق همه  ** کو ترا پای جهاد و ملحمه 
  • You have rested on trees and walls for support: you have climbed up like a pumpkin, O little baldhead.
  • تکیه کردی بر درختان و جدار  ** بر شدی ای اقرعک هم قرع‌وار 
  • If at first you mounted on a tall cypress, yet in the end you are dry and pulpless and empty. 1220
  • اول ار شد مرکبت سرو سهی  ** لیک آخر خشک و بی‌مغزی تهی 
  • Your green (fresh) colour soon turned yellow (faded), O pumpkin, for it was derived from rouge, it was not original.
  • رنگ سبزت زرد شد ای قرع زود  ** زانک از گلگونه بود اصلی نبود 
  • Story of the old woman who used to depilate and rouge her ugly face, though it could never be put right and become pleasing.
  • داستان آن عجوزه کی روی زشت خویشتن را جندره و گلگونه می‌ساخت و ساخته نمی‌شد و پذیرا نمی‌آمد 
  • There was a decrepit old woman aged ninety years, her face covered with wrinkles and her complexion (yellow as) saffron.
  • بود کمپیری نودساله کلان  ** پر تشنج روی و رنگش زعفران 
  • Her face was in folds like the surface of a traveller's food-wallet, but there remained in her the passionate desire for a husband.
  • چون سر سفره رخ او توی توی  ** لیک در وی بود مانده عشق شوی 
  • Her teeth had dropped out and her hair had become (white) as milk: her figure was (bent) like a bow, and every sense in her was decayed.
  • ریخت دندانهاش و مو چون شیر شد  ** قد کمان و هر حسش تغییر شد 
  • Her passion for a husband and her lust and desire were (there) in full (force): the passion for snaring (was there), though the trap had fallen to pieces. 1225
  • عشق شوی و شهوت و حرصش تمام  ** عشق صید و پاره‌پاره گشته دام 
  • (She was like) a cock that crows at the wrong time, a road that leads nowhere, a big fire beneath an empty kettle;
  • مرغ بی‌هنگام و راه بی‌رهی  ** آتشی پر در بن دیگ تهی 
  • (Like one who is) exceedingly fond of the race-course, but has no horse and no means of running; (or) exceedingly fond of piping, but having neither lip nor pipe.
  • عاشق میدان و اسپ و پای نی  ** عاشق زمر و لب و سرنای نی 
  • May (even) Jews have no (such) cupidity in (their) old age! Oh, (how) miserable is he on whom God hath bestowed this cupidity!
  • حرص در پیری جهودان را مباد  ** ای شقیی که خداش این حرص داد 
  • A dog's teeth drop out when it grows old: it leaves people (alone) and takes to (eating) dung;
  • ریخت دندانهای سگ چون پیر شد  ** ترک مردم کرد و سرگین‌گیر شد 
  • (But) look at these sexagenarian dogs! Their dog-teeth get sharper at every moment. 1230
  • این سگان شصت ساله را نگر  ** هر دمی دندان سگشان تیزتر 
  • The hairs drop from the fur of an old dog; (but) see these old (human) dogs clad in satin!
  • پیر سگ را ریخت پشم از پوستین  ** این سگان پیر اطلس‌پوش بین 
  • See how their passionate desire and greed for women and gold, like the progeny of dogs, is increasing continually!
  • عشقشان و حرصشان در فرج و زر  ** دم به دم چون نسل سگ بین بیشتر 
  • Such a life as this, which is Hell's stock-in-trade, is a shambles for the butchers (executioners) of (the Divine) Wrath;
  • این چنین عمری که مایه‌ی دوزخ است  ** مر قصابان غضب را مسلخ است 
  • (Yet) when people say to him, “May your life be long!” he is delighted and opens his mouth in laughter.
  • چون بگویندش که عمر تو دراز  ** می‌شود دلخوش دهانش از خنده باز 
  • He thinks a curse like this is a benediction: he never uncloses his (inward) eye or raises his head once (from the slumber of heedlessness). 1235
  • این چنین نفرین دعا پندارد او  ** چشم نگشاید سری بر نارد او 
  • If he had seen (even as much as) a hair's tip of the future state, he would have said to him (who wished him long life), “May thy life be like this!”
  • گر بدیدی یک سر موی از معاد  ** اوش گفتی این چنین عمر تو باد 
  • Story of the dervish who blessed a man of Gílán, saying, “May God bring thee back in safety to thy home and household!”
  • داستان آن درویش کی آن گیلانی را دعا کرد کی خدا ترا به سلامت به خان و مان باز رساناد 
  • One day a sturdy beggar, (who was) very fond of bread and carried a basket (about with him), accosted a Khwája of Gílán.
  • گفت یک روزی به خواجه‌ی گیلیی  ** نان پرستی نر گدا زنبیلیی 
  • On receiving some bread from him, he cried, “O Thou (God) whose help is besought, bring him back happy to his home and household!”
  • چون ستد زو نان بگفت ای مستعان  ** خوش به خان و مان خود بازش رسان 
  • He (the Khwája) said, “If the house is the one that I have seen (recently), may God bring thee there, O squalid wretch!”
  • گفت خان ار آنست که من دیده‌ام  ** حق ترا آنجا رساند ای دژم 
  • Worthless folk humiliate every story-teller: if his words are lofty, they make them low; 1240
  • هر محدث را خسان باذل کنند  ** حرفش ار عالی بود نازل کنند 
  • For the tale is (lofty or low) in proportion to (the understanding of) the hearer: the tailor cuts the coat according to the Khwája's (customer's) figure.
  • زانک قدر مستمع آید نبا  ** بر قد خواجه برد درزی قبا 
  • [Description of the old woman.]
  • صفت آن عجوز