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6
2359-2408

  • As (was the case with) Canaan, who in disdain of Noah went up to the top of that great mountain.
  • هم‌چو کنعان کو ز ننگ نوح رفت  ** بر فراز قله‌ی آن کوه زفت 
  • The more he sought deliverance (by turning) towards the mountain, the more was he separated from the place of refuge, 2360
  • هرچه افزون‌تر همی‌جست او خلاص  ** سوی که می‌شد جداتر از مناص 
  • Like this dervish (who) for the sake of the treasure and the mine (of riches) sought (to thaw) the bow more strongly every morning,
  • هم‌چو این درویش بهر گنج و کان  ** هر صباحی سخت‌تر جستی کمان 
  • And the more strongly he gripped the bow each time, the worse luck he had in respect of (finding) the treasure and (hitting) the mark.
  • هر کمانی کو گرفتی سخت‌تر  ** بود از گنج و نشان بدبخت‌تر 
  • This parable is of vital import (to the soul) in the world: the soul of the ignorant is worthy of pain (deserves to suffer.)
  • این مثل اندر زمانه جانی است  ** جان نادانان به رنج ارزانی است 
  • Inasmuch as the ignoramus disdains his teacher, consequently he goes and opens a new shop.
  • زانک جاهل ننگ دارد ز اوستاد  ** لاجرم رفت و دکانی نو گشاد 
  • O (you who are vain and specious as a) picture, that shop, (set up) over the teacher, is stinking and full of scorpions and snakes. 2365
  • آن دکان بالای استاد ای نگار  ** گنده و پر کزدمست و پر ز مار 
  • Quickly lay waste that shop and turn back to the greenery and the rose-tress and the watering-place;
  • زود ویران کن دکان و بازگرد  ** سوی سبزه و گلبنان و آب‌خورد 
  • Not like Canaan, who from pride and ignorance made of the “protecting” mountain a ship (ark) of safety.
  • نه چو کنعان کو ز کبر و ناشناخت  ** از که عاصم سفینه‌ی فوز ساخت 
  • His (the fakir’s) knowledge of archery became a veil (barrier) to him, while (all the time) he had that object of desire present in his bosom.
  • علم تیراندازیش آمد حجاب  ** وان مراد او را بده حاضر به جیب 
  • Oh, how often have knowledge and keen wits and understandings become as (deadly as) the ghoul or brigand to the wayfarer!
  • ای بسا علم و ذکاوات و فطن  ** گشته ره‌رو را چو غول و راه‌زن 
  • Most of those destined for Paradise are simpletons (simple-minded), so that they escape from the mischief of philosophy. 2370
  • بیشتر اصحاب جنت ابلهند  ** تا ز شر فیلسوفی می‌رهند 
  • Strip yourself of (useless) learning and vanity, in order that (the Divine) mercy may descend on you at every moment.
  • خویش را عریان کن از فضل و فضول  ** تا کند رحمت به تو هر دم نزول 
  • Cleverness is the opposite of abasement and supplication: give up cleverness and sort with stupidity.
  • زیرکی ضد شکستست و نیاز  ** زیرکی بگذار و با گولی‌بساز 
  • Know that cleverness is a trap for (a means of) gaining victory and (indulging) ambition and a scarecrow (such as is used by fowlers): why should the pure devotee wish to be clever?
  • زیرکی دان دام برد و طمع و گاز  ** تا چه خواهد زیرکی را پاک‌باز 
  • The clever ones are content with an ingenious device; the simple ones have gone (away) from the artifice to rest in the Artificer,
  • زیرکان با صنعتی قانع شده  ** ابلهان از صنع در صانع شده 
  • Because at breakfast time a mother will have laid the little child’s hands and feet (in repose) on her bosom. 2375
  • زانک طفل خرد را مادر نهار  ** دست و پا باشد نهاده بر کنار 
  • Story of the three travellers—a Moslem, a Christian, and a Jew— who obtained (a gift of) some food at a hostelry. The Christian and the Jew had already eaten their fill, so they said, “Let us eat this food to-morrow.” The Moslem was fasting, and he remained hungry because he was overpowered (by his companions).
  • حکایت آن سه مسافر مسلمان و ترسا و جهود و آن کی به منزل قوتی یافتند و ترسا و جهود سیر بودند گفتند این قوت را فردا خوریم مسلمان صایم بود گرسنه ماند از آنک مغلوب بود 
  • Here listen to a story, O son, in order that you may not suffer affliction in (relying upon) talent.
  • یک حکایت بشنو اینجا ای پسر  ** تا نگردی ممتحن اندر هنر 
  • As it happened, a Jew and a true believer and a Christian travelled together on a journey.
  • آن جهود و مومن و ترسا مگر  ** همرهی کردند با هم در سفر 
  • A true believer travelled along with two miscreants, like reason (associated) with a carnal soul and Devil.
  • با دو گمره همره آمد مومنی  ** چون خرد با نفس و با آهرمنی 
  • In travel the man of Merv and the man of Rayy meet one another as companions on the road and at table.
  • مرغزی و رازی افتند از سفر  ** همره و هم‌سفره پیش هم‌دگر 
  • Crow and owl and falcon come (as captives) into the (same) cage: the holy and the irreligious become mates in prison. 2380
  • در قفص افتند زاغ و جغد و باز  ** جفت شد در حبس پاک و بی‌نماز 
  • At night Easterners and Westerners and Transoxanians make their abode in the same caravanseray.
  • کرده منزل شب به یک کاروانسرا  ** اهل شرق و اهل غرب و ما ورا 
  • Small and great (folk) remain together for days in the caravanseray because of frost and snow.
  • مانده در کاروانسرا خرد و شگرف  ** روزها با هم ز سرما و ز برف 
  • As soon as the road is opened and the obstacle removed, they separate and every one goes in a (different) direction.
  • چون گشاده شد ره و بگشاد بند  ** بسکلند و هر یکی جایی روند 
  • When sovereign Reason breaks the cage, all the birds fly away, each one to a (different) quarter.
  • چون قفس را بشکند شاه خرد  ** جمع مرغان هر یکی سویی پرد 
  • Before this (deliverance) each one, full of longing and lament, spreads its wings towards its destination, in desire for its mate. 2385
  • پر گشاید پیش ازین بر شوق و یاد  ** در هوای جنس خود سوی معاد 
  • At every moment it spreads its wings with tears and sighs, but it has no room or way to fly.
  • پر گشاید هر دمی با اشک و آه  ** لیک پریدن ندارد روی و راه 
  • (As soon as) way is made, each one flies like the wind towards that in remembrance of which it spread its wings.
  • راه شد هر یک پرد مانند باد  ** سوی آن کز یاد آن پر می‌گشاد 
  • Its way, when it gains the opportunity, is towards the region whither its tears and sighs were (directed).
  • آن طرف که بود اشک و آه او  ** چونک فرصت یافت باشد راه او 
  • Consider your own body: from what places were these corporeal parts (elements and faculties) collected in the body—
  • در تن خود بنگر این اجزای تن  ** از کجاها گرد آمد در بدن 
  • Watery and earthen and airy and fiery, celestial and terrestrial, (some) of Rúm and (some) of Kash. 2390
  • آبی و خاکی و بادی و آتشی  ** عرشی و فرشی و رومی و گشی 
  • In this (bodily) caravanseray one and all, from fear of the snow, have closed their eyes to the hope of returning (to their final destination).
  • از امید عود هر یک بسته طرف  ** اندرین کاروانسرا از بیم برف 
  • The various snows are (symbolise) the congelation of every inanimate thing in the winter of farness from that Sun of justice.
  • برف گوناگون جمود هر جماد  ** در شتای بعد آن خورشید داد 
  • (But) when the heat of the angry Sun flames (forth), the mountain becomes now (like) sand and now (like) wool.
  • چون بتابد تف آن خورشید جشم  ** کوه گردد گاه ریگ و گاه پشم 
  • The gross inanimate things dissolve, like the dissolution of the body at the hour of the spirit's departure.
  • در گداز آید جمادات گران  ** چون گداز تن به وقت نقل جان 
  • When these three fellow-travellers arrived at a certain hostelry, a man of fortune brought them (some) halwá (sweetmeat) as a gift. 2395
  • چون رسیدند این سه همره منزلی  ** هدیه‌شان آورد حلوا مقبلی 
  • A benefactor brought to the three strangers (some) halwá from the kitchen of Lo, I am near.
  • برد حلوا پیش آن هر سه غریب  ** محسنی از مطبخ انی قریب 
  • One who had expectation of (earning) the (Divine) reward brought (to them) warm bread and a dish of halwá made with honey.
  • نان گرم و صحن حلوای عسل  ** برد آنک در ثوابش بود امل 
  • Intelligence and culture are characteristic of townsmen; hospitality and entertainment (of guests) are characteristic of tent-dwellers.
  • الکیاسه والادب لاهل المدر  ** الضیافه والقری لاهل الوبر 
  • The Merciful (God) has implanted hospitality to strangers and entertainment (of guests) in the villagers (countryfolk).
  • الضیافة للغریب والقری  ** اودع الرحمن فی اهل القری 
  • Every day in the villages (countryside) there is a new guest who has none to help him except God. 2400
  • کل یوم فی القری ضیف حدیث  ** ما له غیر الاله من مغیث 
  • Every night in the villages (countryside) are new-comers who have no refuge there save God.
  • کل لیل فی القری وفد جدید  ** ما لهم ثم سوی الله محید 
  • The two aliens (the Jew and the Christian) were surfeited with food and suffering from indigestion; the true believer, as it happened, was fasting (all) day.
  • تخمه بودند آن دو بیگانه ز خور  ** بود صایم روز آن مومن مگر 
  • At the (time of) the evening prayer, when the halwá arrived, the true believer was reduced to extreme hunger.
  • چون نماز شام آن حلوا رسید  ** بود مومن مانده در جوع شدید 
  • The two (others) said, “We have eaten our fill: let us put it away to-night and eat it to-morrow.
  • آن دو کس گفتند ما از خور پریم  ** امشبش بنهیم و فردایش خوریم 
  • To-night let us practise self-denial and refrain from food; let us hide (reserve) the dainty for to-morrow.” 2405
  • صبر گیریم امشب از خور تن زنیم  ** بهر فردا لوت را پنهان کنیم 
  • The true believer said, “Let this (sweetmeat) be eaten to-night; let us put away self-denial till to-morrow.”
  • گفت مومن امشب این خورده شود  ** صبر را بنهیم تا فردا بود 
  • Then they said to him, “Your purpose in this wisdom-mongering is that you may eat it (all) by yourself.”
  • پس بدو گفتند زین حکمت‌گری  ** قصد تو آن است تا تنها خوری 
  • “O my friends,” said he, “are not we three persons? Since disagreement has occurred, let us share.
  • گفت ای یاران نه که ما سه تنیم  ** چون خلاف افتاد تا قسمت کنیم