English    Türkçe    فارسی   

6
1304-1353

  • If it (the evidentiary miracle) produces an immediate effect upon the soul, (the reason is that) it (the soul) is brought into connexion (with the producer of the effect) by means of a hidden link.
  • گر ترا بر جان زند بی‌واسطه  ** متصل گردد به پنهان رابطه 
  • The effects produced upon inanimate objects are (only) accessory: they are (really) for the sake of the fair invisible spirit, 1305
  • بر جمادات آن اثرها عاریه‌ست  ** از پی روح خوش متواریه‌ست 
  • In order that the inmost heart may be affected by means of that inanimate object. (But) how (much more) excellent is bread (produced) without the substance (of bread), (namely), dough!
  • تا از آن جامد اثر گیرد ضمیر  ** حبذا نان بی‌هیولای خمیر 
  • How excellent is the Messiah's table of food without stint! How excellent is Mary's fruit (that was produced) without an orchard!
  • حبذا خوان مسیحی بی‌کمی  ** حبذا بی‌باغ میوه‌ی مریمی 
  • Miracles (proceeding) from the spirit of the perfect (saint) affect the soul of the seeker as life (bestowed on the dead).
  • بر زند از جان کامل معجزات  ** بر ضمیر جان طالب چون حیات 
  • The miracle is (like) the sea, and the deficient (heedless) man is (like) the land-bird (which perishes in the sea); (but) the water-bird is safe from destruction there.
  • معجزه بحرست و ناقص مرغ خاک  ** مرغ آبی در وی آمن از هلاک 
  • It (the miracle) bestows infirmity on any one that is uninitiated, but it bestows power on the spirit of an intimate. 1310
  • عجزبخش جان هر نامحرمی  ** لیک قدرت‌بخش جان هم‌دمی 
  • Since you do not feel this bliss in your inmost heart, then continually seek the clue to it from outside,
  • چون نیابی این سعادت در ضمیر  ** پس ز ظاهر هر دم استدلال گیر 
  • For effects are apparent to the senses, and these effects give information concerning their producer.
  • که اثرها بر مشاعر ظاهرست  ** وین اثرها از مثر مخبرست 
  • The virtue of every drug is hidden like magic and the art of any sorcerer;
  • هست پنهان معنی هر داروی  ** هم‌چو سحر و صنعت هر جادوی 
  • (But) when you regard its action and effects, you bring it to light (even) though it is hidden.
  • چون نظر در فعل و آثارش کنی  ** گرچه پنهانست اظهارش کنی 
  • The potency that is concealed within it is clearly seen and made manifest when it comes into action. 1315
  • قوتی کان اندرونش مضمرست  ** چون به فعل آید عیان و مظهرست 
  • Since all these things are revealed to you by means of effects, how is not God revealed to you by the production of effects?
  • چون به آثار این همه پیدا شدت  ** چون نشد پیدا ز تاثیر ایزدت 
  • Causes and effects, (both) kernel and husk—are not the whole (of them), when you investigate, effects produced by Him?
  • نه سببها و اثرها مغز و پوست  ** چون بجویی جملگی آثار اوست 
  • You make friends with things because of the effect (which they produce): why, then, are you ignorant of Him who produces (all) effects?
  • دوست گیری چیزها را از اثر  ** پس چرا ز آثاربخشی بی‌خبر 
  • You make friends with people on the ground of a phantasy: why do not you make friends with the King of west and east?
  • از خیالی دوست گیری خلق را  ** چون نگیری شاه غرب و شرق را 
  • This topic hath no end. O (spiritual) emperor, may there be no end to our desire for this (mystic knowledge)! 1320
  • این سخن پایان ندارد ای قباد  ** حرص ما را اندرین پایان مباد 
  • Returning to the Story of the sick man.
  • رجوع به قصه‌ی رنجور 
  • Return (from the digression) and tell the story of the sick man and the wise physician whose nature was to palliate.
  • باز گرد و قصه‌ی رنجور گو  ** با طبیب آگه ستارخو 
  • He felt his pulse and ascertained his state (of health): (he saw) that it was absurd to hope for his recovery.
  • نبض او بگرفت و واقف شد ز حال  ** که امید صحت او بد محال 
  • He said, “Do whatever your heart desires, in order that this old malady may quit your body.
  • گفت هر چت دل بخواهد آن بکن  ** تا رود از جسمت این رنج کهن 
  • Do not withhold anything that your inclination craves, lest your self-restraint and abstinence turn to gripes.
  • هرچه خواهد خاطر تو وا مگیر  ** تا نگردد صبر و پرهیزت زحیر 
  • Know that self-restraint and abstinence are injurious to this disease: proffer to your heart whatever it may desire. 1325
  • صبر و پرهیز این مرض را دان زیان  ** هرچه خواهد دل در آرش در میان 
  • O uncle, (it was) in reference to a sick man like this (that) God most High said, ‘Do what ye will.”
  • این چنین رنجور را گفت ای عمو  ** حق تعالی اعملوا ما شتم 
  • He (the sick man) said, “(Now) go; look you, my dear nephew, I am going for a walk on the bank of the river.”
  • گفت رو هین خیر بادت جان عم  ** من تماشای لب جو می‌روم 
  • He was strolling beside the water, as his heart desired, in order that he might find the door to health opened to him.
  • بر مراد دل همی‌گشت او بر آب  ** تا که صحت را بیابد فتح باب 
  • On the river-bank a Súfí was seated, washing his hands and face and cleansing himself more and more.
  • بر لب جو صوفیی بنشسته بود  ** دست و رو می‌شست و پاکی می‌فزود 
  • He saw the nape of his (the Súfí's) neck and, like a crazy man, felt a longing to give it a slap; 1330
  • او قفااش دید چون تخییلیی  ** کرد او را آرزوی سیلیی 
  • (So) he raised his hand to inflict a blow on the nape of the pottage-worshipping Súfí,
  • بر قفای صوفی حمزه‌پرست  ** راست می‌کرد از برای صفع دست 
  • Saying (to himself), “The physician told me it would make me ill if I would not let my desire have its way.
  • کارزو را گر نرانم تا رود  ** آن طبیبم گفت کان علت شود 
  • I will give him a slap in quarrel, for (God hath said), ‘Do not cast yourselves with your own hands into destruction.’
  • سیلیش اندر برم در معرکه  ** زانک لا تلقوا بایدی تهلکه 
  • O such-and-such, this self-restraint and abstinence is (thy) destruction: give him a good blow, do not keep quiet like the others.”
  • تهلکه‌ست این صبر و پرهیز ای فلان  ** خوش بکوبش تن مزن چون دیگران 
  • When he slapped him, there was the sound of a crack: the Súfí cried, “Hey, hey, O rascally pimp!” 1335
  • چون زدش سیلی برآمد یک طراق  ** گفت صوفی هی هی ای قواد عاق 
  • The Súfí was about to give him two or three blows with his fist and tear out his moustache and beard piecemeal (but refrained from doing so).
  • خواست صوفی تا دو سه مشتش زند  ** سبلت و ریشش یکایک بر کند 
  • Mankind are (like) sufferers from phthisis and without a remedy (for their disease), and through the Devil's deception they are passionately addicted to slapping (each other).
  • خلق رنجور دق و بیچاره‌اند  ** وز خداع دیو سیلی باره‌اند 
  • All (of them) are eager to injure the innocent and are seeking (to find) fault behind each others' backs.
  • جمله در ایذای بی‌جرمان حریص  ** در قفای همدگر جویان نقیص 
  • O you who strike the napes of the guiltless, don't you see the retribution (that is coming) behind you?
  • ای زننده بی‌گناهان را قفا  ** در قفای خود نمی‌بینی جزا 
  • O you who fancy that (indulgence of) desire is your (right) medicine and inflict slaps on the weak, 1340
  • ای هوا را طب خود پنداشته  ** بر ضعیفان صفع را بگماشته 
  • He who told you that this is the cure (for your disease) mocked at you: ’tis he that guided Adam to the wheat,
  • بر تو خندید آنک گفتت این دواست  ** اوست که آدم را به گندم رهنماست 
  • Saying, “O ye twain who implore help, eat this grain as a remedy that ye may abide (in Paradise) for ever.”
  • که خورید این دانه او دو مستعین  ** بهر دارو تا تکونا خالدین 
  • He caused him (Adam) to stumble and gave him a slap on the nape: that slap recoiled and became a (penal) retribution for him (the Devil).
  • اوش لغزانید و او را زد قفا  ** آن قفا وا گشت و گشت این را جزا 
  • He caused him (Adam) to stumble terribly in backsliding, but God was his (Adam's) support and helper.
  • اوش لغزانید سخت اندر زلق  ** لیک پشت و دستگیرش بود حق 
  • Adam was (like) a mountain: (even) if he was filled with serpents (of sin), he is a mine of the antidote (to snake-poison) and was unhurt. 1345
  • کوه بود آدم اگر پر مار شد  ** کان تریاقست و بی‌اضرار شد 
  • You, who do not possess an atom of the antidote, why are you deluded by your (hope of) deliverance?
  • تو که تریاقی نداری ذره‌ای  ** از خلاص خود چرایی غره‌ای 
  • Where, in your case, is trust in God like (the trust of) Khalíl (Abraham), and whence will you get the (Divine) grace like (that bestowed upon) Kalím (Moses),
  • آن توکل کو خلیلانه ترا  ** وآن کرامت چون کلیمت از کجا 
  • So that your knife should not cut (the throat of) Ismá‘íl (Ishmael) and that you should make the depths of the Nile a (dry) highway?
  • تا نبرد تیغت اسمعیل را  ** تا کنی شه‌راه قعر نیل را 
  • If a blessed one fell from the minaret (and) was saved by the wind filling his raiment,
  • گر سعیدی از مناره اوفتید  ** بادش اندر جامه افتاد و رهید 
  • Why have you, O good man, committed yourself to the wind when you are not sure of that (same) fortune? 1350
  • چون یقینت نیست آن بخت ای حسن  ** تو چرا بر باد دادی خویشتن 
  • From this minaret hundreds of thousands (of peoples) like ‘Ád fell down and gave to the wind (lost) their lives and souls.
  • زین مناره صد هزاران هم‌چو عاد  ** در فتادند و سر و سر باد داد 
  • Behold those who have fallen headlong from this minaret, hundreds of thousands on thousands!
  • سرنگون افتادگان را زین منار  ** می‌نگر تو صد هزار اندر هزار 
  • (If) you have no sure skill in rope-dancing, give thanks for your feet and walk on the ground.
  • تو رسن‌بازی نمیدانی یقین  ** شکر پاها گوی و می‌رو بر زمین