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6
3117-3166

  • “The day before yesterday,” they said, “he removed from this world: (every) man and woman is pale (with grief) for the calamity that has overtaken him.
  • او پریر از دار دنیا نقل کرد  ** مرد و زن از واقعه‌ی او روی‌زرد 
  • That celestial peacock went to Heaven, when the scent (intimation) of Heaven reached him from invisible messengers.
  • رفت آن طاوس عرشی سوی عرش  ** چون رسید از هاتفانش بوی عرش 
  • Although his shadow was the refuge of people (seeking protection), the Sun rolled it up very quickly.
  • سایه‌اش گرچه پناه خلق بود  ** در نوردید آفتابش زود زود 
  • He pushed off his boat from this beach the day before yesterday: the Khwája had become sated with this house of sorrow.” 3120
  • راند او کشتی ازین ساحل پریر  ** گشته بود آن خواجه زین غم‌خانه سیر 
  • The (poor) man shrieked and fell senseless: you would say that he too had given up the ghost (and followed) on the heels (of his friend).
  • نعره‌ای زد مرد و بیهوش اوفتاد  ** گوییا او نیز در پی جان بداد 
  • Then they threw julep and water on his face: his fellow-travellers wept and bewailed his plight.
  • پس گلاب و آب بر رویش زدند  ** همرهان بر حالتش گریان شدند 
  • He remained unconscious till nightfall, and then his soul returned, half-dead, from the Unseen.
  • تا به شب بی‌خویش بود و بعد از آن  ** نیم مرده بازگشت از غیب جان 
  • How the poor stranger was informed of the Inspector's death and begged God to pardon him for having relied upon a created being and having rested his hopes upon the bounty of a created being; and how he remembered the blessings he had received from God, and turned to God and repented of his sin: “then those who disbelieve equal (Him with others).”
  • باخبر شدن آن غریب از وفات آن محتسب و استغفار او از اعتماد بر مخلوق و تعویل بر عطای مخلوق و یاد نعمتهای حق کردنش و انابت به حق از جرم خود ثم الذین کفروا بربهم یعدلون 
  • When he came to his senses, he said, “O Maker, I am a sinner: I was setting my hopes on (Thy) creatures.
  • چون به هوش آمد بگفت ای کردگار  ** مجرمم بودم به خلق اومیدوار 
  • Though the Khwája had shown great generosity, (yet) that was never a match for Thy bounty. 3125
  • گرچه خواجه بس سخاوت کرده بود  ** هیچ آن کفو عطای تو نبود 
  • He gave the cap, but Thou the head filled with intelligence; he gave the coat, but Thou the tall figure and stature (of its wearer).
  • او کله بخشید و تو سر پر خرد  ** او قبا بخشید و تو بالا و قد 
  • He gave me gold, but Thou the hand that counts gold; he gave me the beast for riding, but Thou the mind that rides it.
  • او زرم داد و تو دست زرشمار  ** او ستورم داد و تو عقل سوار 
  • The Khwája gave me the candle, but Thou the cool (bright and cheerful) eye; the Khwája gave me the dessert, but Thou the food-receiving (stomach).
  • خواجه شمعم دادو تو چشم قریر  ** خواجه نقلم داد و تو طعمه‌پذیر 
  • He gave me the stipend, but Thou life and animate existence; his promise was gold, but Thy promise the pure things (of the spirit).
  • او وظیفه داد و تو عمر و حیات  ** وعده‌اش زر وعده‌ی تو طیبات 
  • He gave me a house, but Thou the sky and the earth: in Thy house he and a hundred like him (grow) fat. 3130
  • او وثاقم داد و تو چرخ و زمین  ** در وثاقت او و صد چون او سمین 
  • Gold is Thine: he did not create gold. Bread is Thine: bread came to him from Thee.
  • زر از آن تست زر او نافرید  ** نان از آن تست نان از تش رسید 
  • Thou also gavest him generosity and pity, and his joy was increased by (showing) that generosity.
  • آن سخا و رحم هم تو دادیش  ** کز سخاوت می‌فزودی شادیش 
  • I made him my qibla (object of desire): I let the original qibla-Maker fall (into neglect).”
  • من مرورا قبله‌ی خود ساختم  ** قبله‌ساز اصل را انداختم 
  • Where were we when the Judge of Judgement (Day) was sowing reason in the water and clay (of Adam)?—
  • ما کجا بودیم کان دیان دین  ** عقل می‌کارید اندر آب و طین 
  • Since (’twas for us that) He was producing the sky from non-existence and spreading this carpet of earth, 3135
  • چون همی کرد از عدم گردون پدید  ** وین بساط خاک را می‌گسترید 
  • And making lamps of the stars, and of the (four) natural properties a lock together with the keys (to open it).
  • ز اختران می‌ساخت او مصباح‌ها  ** وز طبایع قفل با مفتاح‌ها 
  • Oh, how many structures hidden (from sight) and plain to see has He enclosed in this roof (heaven) and this carpet (earth)!
  • ای بسا بنیادها پنهان و فاش  ** مضمر این سقف کرد و این فراش 
  • Adam is the astrolabe of the attributes of (Divine) Sublimity: the nature of Adam is the theatre for His revelations.
  • آدم اصطرلاب اوصاف علوست  ** وصف آدم مظهر آیات اوست 
  • Whatever appears in him (Adam) is the reflexion of Him, just as the moon is reflected in the water of the river.
  • هرچه در وی می‌نماید عکس اوست  ** هم‌چو عکس ماه اندر آب جوست 
  • The figures (cut) on the “spider” (uppermost tablet) on his astrolabe are there for the sake of (typifying) the Eternal Attributes, 3140
  • بر صطرلابش نقوش عنکبوت  ** بهر اوصاف ازل دارد ثبوت 
  • In order that its “spider” may give lessons in exposition of the sky of the Unseen and the sun of the Spirit.
  • تا ز چرخ غیب وز خورشید روح  ** عنکبوتش درس گوید از شروح 
  • Without a (spiritual) astronomer (to explain their significance), the “spider” and this astrolabe which guides aright fall (uselessly) into the hands of the vulgar.
  • عنکبوت و این صطرلاب رشاد  ** بی‌منجم در کف عام اوفتاد 
  • God bestowed (knowledge of) this (spiritual) astronomy on the prophets: for (the mysteries of) the Unseen an eye that observes the Unseen is necessary.
  • انبیا را داد حق تنجیم این  ** غیب را چشمی بباید غیب‌بین 
  • These (worldly) generations fell into the well of the present world: every one saw in the well his own reflexion.
  • در چه دنیا فتادند این قرون  ** عکس خود را دید هر یک چه درون 
  • Know that what appears to you in the well is (really) from outside; else you are (like) the lion that plunged into the well (and was drowned). 3145
  • از برون دان آنچ در چاهت نمود  ** ورنه آن شیری که در چه شد فرود 
  • A hare led him astray, saying, “O such-and-such, this furious lion (thy rival) is at the bottom of the well.
  • برد خرگوشیش از ره کای فلان  ** در تگ چاهست آن شیر ژیان 
  • Go into the well and wreak vengeance on him: tear off his head, since thou art mightier than he.”
  • در رو اندر چاه کین از وی بکش  ** چون ازو غالب‌تری سر بر کنش 
  • That (blind) follower of authority was subjugated by the hare: he was filled with boiling (fury) by his own fancy.
  • آن مقلد سخره‌ی خرگوش شد  ** از خیال خویشتن پر جوش شد 
  • He did not say, “This image is not produced by the water: this is not (produced) by anything except the changing activity of the (Divine) Changer.”
  • او نگفت این نقش داد آب نیست  ** این به جز تقلیب آن قلاب نیست 
  • So when you, O slave to the six (directions), wreak vengeance on your enemy you are in error concerning all the six. 3150
  • تو هم از دشمن چو کینی می‌کشی  ** ای زبون شش غلط در هر ششی 
  • That enmity in him (your enemy) is reflected from God, for it is derived from the (Divine) attributes of Wrath (which are manifested) there;
  • آن عداوت اندرو عکس حقست  ** کز صفات قهر آنجا مشتقست 
  • And that sin in him is homogeneous with your sin: you must wash that (evil) disposition out of your own nature.
  • وآن گنه در وی ز جنس جرم تست  ** باید آن خو را ز طبع خویش شست 
  • Your evil character showed itself to you in him because he was (like) the surface of a mirror to you.
  • خلق زشتت اندرو رویت نمود  ** که ترا او صفحه‌ی آیینه بود 
  • When you have seen your ugliness in the mirror, O Hasan, do not strike (a blow) at the mirror!
  • چونک قبح خویش دیدی ای حسن  ** اندر آیینه بر آیینه مزن 
  • A lofty star is reflected in the water, and you cast earth on the star's reflexion, 3155
  • می‌زند بر آب استاره‌ی سنی  ** خاک تو بر عکس اختر می‌زنی 
  • Saying, “This unlucky star has come into the water to overthrow my good luck.”
  • کین ستاره‌ی نحس در آب آمدست  ** تا کند او سعد ما را زیردست 
  • You pour upon it the earth of subjection, because on account of the resemblance you deem it to be the star (itself).
  • خاک استیلا بریزی بر سرش  ** چونک پنداری ز شبهه اخترش 
  • (When) the reflexion becomes hidden (from sight) and disappears, you think that the star is no more;
  • عکس پنهان گشت و اندر غیب راند  ** تو گمان بردی که آن اختر نماند 
  • (But) the unlucky star is in the sky: ’tis in that quarter it must be cured (of its ill-luck);
  • آن ستاره‌ی نحس هست اندر سما  ** هم بدان سو بایدش کردن دوا 
  • Nay, you must fix your heart on that which is quarterless (illimitable); the ill-luck in this quarter is (only) the reflexion of the ill-luck in the realm where no quarters exist. 3160
  • بلک باید دل سوی بی‌سوی بست  ** نحس این سو عکس نحس بی‌سو است 
  • Know that (all) gifts are the gift of God and are His bounty: ’tis the reflexion of those gifts that appears in (the world of) the five (senses) and the six (directions).
  • داد داد حق شناس و بخششش  ** عکس آن دادست اندر پنج و شش 
  • Though the gifts of the base (worldlings) be more (in number) than the sands, (yet) you will die and they will be left behind as an inheritance.
  • گر بود داد خسان افزون ز ریگ  ** تو بمیری وآن بماند مردریگ 
  • After all, how long does a reflexion remain in view? Make a practice of contemplating the origin (of the reflexion), O you who look awry.
  • عکس آخر چند پاید در نظر  ** اصل بینی پیشه کن ای کژنگر 
  • When God bestows bounty on those who supplicate Him in their need, together with His gift He bestows on them a long life.
  • حق چو بخشش کرد بر اهل نیاز  ** با عطا بخشیدشان عمر دراز 
  • (Both) the benefit and the beneficiary are made enduring for ever. ’Tis He that brings the dead to life, so repair unto Him. 3165
  • خالدین شد نعمت و منعم علیه  ** محیی الموتاست فاجتازوا الیه 
  • The gifts of God are mingled with you like the spirit, in such wise that you are they and they are you.
  • داد حق با تو در آمیزد چو جان  ** آنچنان که آن تو باشی و تو آن