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6
3765-3814

  • (Adoration of) a stone image consumed the (past) generations and kindled a fire (of love for it) in their religion and their hearts. 3765
  • قرنها را صورت سنگین بسوخت  ** آتشی در دین و دلشان بر فروخت 
  • When it (the image) is spiritual, how (ravishing) must it be! Its fascination changes at every moment.
  • چونک روحانی بود خود چون بود  ** فتنه‌اش هر لحظه دیگرگون بود 
  • Since love of the pictured form was stabbing the hearts of the princes like a spear-point,
  • عشق صورت در دل شه‌زادگان  ** چون خلش می‌کرد مانند سنان 
  • Each (of them) was shedding tears, like a cloud, and gnawing his hands and crying, “Oh, alas!
  • اشک می‌بارید هر یک هم‌چو میغ  ** دست می‌خایید و می‌گفت ای دریغ 
  • Now we see (what) the King saw at the beginning. How often did that peerless one adjure us!”
  • ما کنون دیدیم شه ز آغاز دید  ** چندمان سوگند داد آن بی‌ندید 
  • The prophets have conferred a great obligation (on us) because they have made us aware of the end, 3770
  • انبیا را حق بسیارست از آن  ** که خبر کردند از پایانمان 
  • Saying, “That which thou art sowing will produce naught but thorns; and (if) thou fly in this (worldly) direction thou wilt find there no room to fly (beyond).
  • کاینچ می‌کاری نروید جز که خار  ** وین طرف پری نیابی زو مطار 
  • Get the seed from me, that it may yield a (good) crop; fly with my wings, that the arrow may speed Yonder.
  • تخم از من بر که تا ریعی دهد  ** با پر من پر که تیر آن سو جهد 
  • (If) thou dost not recognise the necessity and (real) existence of that (flight to God), yet in the end thou wilt confess that it was necessary.”
  • تو ندانی واجبی آن و هست  ** هم تو گویی آخر آن واجب بدست 
  • He (the prophet) is thou, but not this (unreal) “thou”: (he is) that “thou” which in the end is conscious of escape (from the world of illusion).
  • او توست اما نه این تو آن توست  ** که در آخر واقف بیرون‌شوست 
  • Thy last (unreal) “thou” has come to thy first (real) “thou” to receive admonition and gifts. 3775
  • توی آخر سوی توی اولت  ** آمدست از بهر تنبیه و صلت 
  • Thy (real) “thou” is buried in another (unreal “thou”): I am the (devoted) slave of a man who thus (truly) sees himself.
  • توی تو در دیگری آمد دفین  ** من غلام مرد خودبینی چنین 
  • That which the youth sees in the mirror the Elder sees beforehand in the (crude iron) brick.
  • آنچ در آیینه می‌بیند جوان  ** پیر اندر خشت بیند بیش از آن 
  • (The princes said), “We have transgressed the command of our King, we have rebelled against the favours of our father.
  • ز امر شاه خویش بیرون آمدیم  ** با عنایات پدر یاغی شدیم 
  • We have lightly esteemed the King's word and those incomparable favours.
  • سهل دانستیم قول شاه را  ** وان عنایت‌های بی اشباه را 
  • Lo, we all are fallen into the moat, killed and wounded by affliction without combat. 3780
  • نک در افتادیم در خندق همه  ** کشته و خسته‌ی بلا بی ملحمه 
  • We relied on our own intelligence and wisdom, so that this tribulation has come to pass.
  • تکیه بر عقل خود و فرهنگ خویش  ** بودمان تا این بلا آمد به پیش 
  • We regarded ourselves as being without disease and emancipated (from fear of death), just as one suffering from phthisis regards himself.
  • بی‌مرض دیدیم خویش و بی ز رق  ** آنچنان که خویش را بیمار دق 
  • Now, after we have been made prisoners and a prey, the hidden malady has become apparent.”
  • علت پنهان کنون شد آشکار  ** بعد از آنک بند گشتیم و شکار 
  • The shadow (protection) of the (spiritual) Guide is better than praising God (by one's self): a single (feeling of) contentment is better than a hundred viands and trays (of food).
  • سایه‌ی رهبر بهست از ذکر حق  ** یک قناعت به که صد لوت و طبق 
  • A seeing eye is better than three hundred (blind men's) staves: the eye knows (can distinguish) pearls from pebbles. 3785
  • چشم بینا بهتر از سیصد عصا  ** چشم بشناسد گهر را از حصا 
  • (Moved) by sorrows (pains of love) they began to make inquiry, saying, “Who in the world, we wonder, is she of whom this is the portrait?”
  • در تفحص آمدند از اندهان  ** صورت کی بود عجب این در جهان 
  • After much inquiry in (the course of their) travel, a Shaykh endowed with insight disclosed the mystery,
  • بعد بسیاری تفحص در مسیر  ** کشف کرد آن راز را شیخی بصیر 
  • Not (verbally) by way of the ear, but (silently) by inspiration (derived) from Reason: to him (all) mysteries were unveiled.
  • نه از طریق گوش بل از وحی هوش  ** رازها بد پیش او بی روی‌پوش 
  • He said, “This is the portrait of (her who is) an object of envy to the Pleiades: this is the picture of the Princess of China.
  • گفت نقش رشک پروینست این  ** صورت شه‌زاده‌ی چینست این 
  • She is hidden like the spirit and like the embryo: she is (kept) in a secret bower and palace. 3790
  • هم‌چو جان و چون جنین پنهانست او  ** در مکتم پرده و ایوانست او 
  • Neither man nor woman is admitted to her (presence): the King has concealed her on account of her fascinations.
  • سوی او نه مرد ره دارد نه زن  ** شاه پنهان کرد او را از فتن 
  • The King has a (great) jealousy for her (good) name, so that not even a bird flies above her roof.”
  • غیرتی دارد ملک بر نام او  ** که نپرد مرغ هم بر بام او 
  • Alas for the heart that such an insane passion has stricken: may no one feel a passion like this!
  • وای آن دل کش چنین سودا فتاد  ** هیچ کس را این چنین سودا مباد 
  • This is the retribution due to him who sowed the seed of ignorance and held light and cheap that (precious) counsel,
  • این سزای آنک تخم جهل کاشت  ** وآن نصیحت را کساد و سهل داشت 
  • And put a (great) trust in his own management, saying, “By dint of intelligence I will carry my affair to success.” 3795
  • اعتمادی کرد بر تدبیر خویش  ** که برم من کار خود با عقل پیش 
  • Half a mite of the (King's) favour is better than three hundred spells (expedients) devised by the intellect.
  • نیم ذره زان عنایت به بود  ** که ز تدبیر خرد سیصد رصد 
  • Abandon your own cunning, O Amír: draw back your foot before the (Divine) favour and gladly die.
  • ترک مکر خویشتن گیر ای امیر  ** پا بکش پیش عنایت خوش بمیر 
  • This is not (to be gained) by a certain amount of contrivance: nothing avails until you die to (all) these contrivings.
  • این به قدر حیله‌ی معدود نیست  ** زین حیل تا تو نمیری سود نیست 
  • Story of the Sadr-i Jahán of Bukhárá. (It was his custom that) any beggar who begged with his tongue was excluded from his universal and unstinted charity. A certain poor savant, forgetting (this rule) and being excessively eager and in a hurry, begged (alms) with his tongue (while the Sadr was passing) amidst his cavalcade. The Sadr-i Jahán averted his face from him, and (though) he contrived a new trick every day and disguised himself, now as a woman veiled in a chádar and now as a blind man with bandaged eyes and face, he (the Sadr) always had discernment enough to recognize him, etc.
  • حکایت صدر جهان بخارا کی هر سایلی کی به زبان بخواستی از صدقه‌ی عام بی‌دریغ او محروم شدی و آن دانشمند درویش به فراموشی و فرط حرص و تعجیل به زبان بخواست در موکب صدر جهان از وی رو بگردانید و او هر روز حیله‌ی نو ساختی و خود را گاه زن کردی زیر چادر وگاه نابینا کردی و چشم و روی خود بسته به فراستش بشناختی الی آخره 
  • It was the habit of that most noble lord in Bukhárá to deal kindly with beggars.
  • در بخارا خوی آن خواجیم اجل  ** بود با خواهندگان حسن عمل 
  • His great bounty and immeasurable munificence were always scattering gold till nightfall. 3800
  • داد بسیار و عطای بی‌شمار  ** تا به شب بودی ز جودش زر نثار 
  • The gold was wrapped in bits of paper: he continued to lavish bounty as long as he lived.
  • زر به کاغذپاره‌ها پیچیده بود  ** تا وجودش بود می‌افشاند جود 
  • (He was) like the sun and the spendthrift moon; (for) they give back (all) the radiance that they receive (from God).
  • هم‌چو خورشید و چو ماه پاک‌باز  ** آنچ گیرند از ضیا بدهند باز 
  • Who bestows gold on the earth? The sun. Through him, gold is in the mine and treasure in the ruin.
  • خاک را زربخش کی بود آفتاب  ** زر ازو در کان و گنج اندر خراب 
  • Every morning an allowance (was distributed) to a (different) set of people, in order that no class should be left disappointed by him.
  • هر صباحی یک گره را راتبه  ** تا نماند امتی زو خایبه 
  • On one day his gifts were made to those afflicted (by disease); next day the same generosity (was shown) to widows; 3805
  • مبتلایان را بدی روزی عطا  ** روز دیگر بیوگان را آن سخا 
  • Next day to impoverished descendants of ‘Alí together with poor jurists engaged in study (of the canon-law);
  • روز دیگر بر علویان مقل  ** با فقیهان فقیر مشتغل 
  • Next day to empty-handed common folk; next day to persons fallen into debt.
  • روز دیگر بر تهی‌دستان عام  ** روز دیگر بر گرفتاران وام 
  • His rule (in giving alms) was that no one should beg for gold with his tongue or open his lips at all;
  • شرط او آن بود که کس با زبان  ** زر نخواهد هیچ نگشاید لبان 
  • But the paupers stood in silence, like a wall, on the outskirts of his path,
  • لیک خامش بر حوالی رهش  ** ایستاده مفلسان دیواروش 
  • And any one who suddenly begged with his lips was punished for this offence by not getting from him (even) a mite of money. 3810
  • هر که کردی ناگهان با لب سال  ** زو نبردی زین گنه یک حبه مال 
  • His maxim was “Those of you who keep silence are saved”: his purses and bowls (of food) were (reserved) for the silent.
  • من صمت منکم نجا بد یاسه‌اش  ** خامشان را بود کیسه و کاسه‌اش 
  • One day (it happened) extraordinarily (that) an old man said, “Give me alms, for I am hungry.”
  • نادرا روزی یکی پیری بگفت  ** ده زکاتم که منم با جوع جفت 
  • He refused (alms) to the old man, but the old man importuned him: the people were astounded by the old man's importunity.
  • منع کرد از پیر و پیرش جد گرفت  ** مانده خلق از جد پیر اندر شگفت 
  • He (the Sadr) said, “You are a very shameless old man, O father.” The old man replied, “Thou art more shameless than I,
  • گفت بس بی‌شرم پیری ای پدر  ** پیر گفت از من توی بی‌شرم‌تر