Story OF SADl’s JOURNEY TO HINDUSTAN AND THE DEPRAVITY OF IDOLATRY حکایت سفر هندوستان و ضلالت بت پرستان

Story OF SADl’s JOURNEY TO HINDUSTAN AND THE DEPRAVITY OF IDOLATRY حکایت سفر هندوستان و ضلالت بت پرستان

Bustan Saadi بوستان سعدی

An ivory idol I saw at Somndt,
Begemmed, as in paganish times was Monat?
So well had the sculptor its features designed,
That an image more perfect no mortal could find.
بتی دیدم از عاج در سومنات
مرصع چو در جاهلیت منات
چنان صورتش بسته تمثالگر
که صورت نبندد از آن خوبتر
Caravans from each district were moving along;
To look at that spiritless image they throng.
Kings of China and Chigkil, like Sadi forsooth !
From that hard-hearted idol were longing for truth.
ز هر ناحیت کاروانها روان
به دیدار آن صورت بی روان
طمع کردن رایان چین و چگل
چو سعدی وفا زان بت سخت دل
Men of eloquence, gathered from every place,
Were beseeching in front of that dumb idol’s face.
I was helpless to clear up the circumstance, how
The Animate should to th’ inanimate bow?
زبان آوران رفته از هر مکان
تضرع کنان پیش آن بی زبان
فرو ماندم از کشف آن ماجرا
که حیی جمادی پرستد چرا؟
To a pagan with whom I had something to do
A companion well spoken, a chum of mine, too —
I remarked in a whisper, ” Oh Brahmin, so wise!
At the scenes in this place I experience surprise!
مغی را که با من سر و کار بود
نکو گوی و هم حجره و یار
بود
به نرمی بپرسیدم ای برهمن
عجب دارم از کار این بقعه من
About this helpless form they are crazed in their mind,
And in error’s deep pit- are as captives confined.
Its hands have no strength, and its feet have no pace;
And if thrown to the ground ‘twould not rise from its place.
که مدهوش این ناتوان پیکرند
مقید به چاه ظلال اندرند
نه نیروی دستش، نه رفتار پای
ورش بفگنی بر نخیرد ز جای
Don’t you see that its eyes are but amber, let in?
To seek for good faith in the blind is a sin!
That friend at my speech to an enemy turned;
He seized me and, fire-like, from anger he burned
نبینی که چشمانش از کهرباست؟
وفا جستن از سنگ چشمان خطاست
بر این گفتم آن دوست دشمن گرفت
چو آتش شد از خشم و در من گرفت
He told all the pagans and temple old men;
I saw not my welfare in that meeting, then.
Since the crooked road seemed unto them to be right,
The straight road very crooked appeared, in their sight;
مغان را خبر کرد و پیران دیر
ندیدم در آن انجمن روی خیر
فتادند گبران پازند خوان
چو سگ در من از بهر آن استخوان
For although a good man may be pious and wise,
He’s an ignorant fool in the ignorant’s eyes.
I was helpless to aid, like a man being drowned;
Except in abasement no method I found. 
چو آن را کژ پیششان راست بود
ره راست در چشمشان کژ نمود
که مرد ار چه دانا و صاحبدل است
به نزدیک بیدانشان جاهل است
فرو ماندم از چاره همچون غریق
برون از مدارا ندیدم طریق
When you see that a fool has malevolence shown,
Resignation and meekness give safety alone.
چو بینی که جاهل به کین اندرست
سلامت به تسلیم و لین اندرست
The chief of the Brahmins I praised to the skies:
“Of the Zind and Asta? oh expounder, most wise!
With this idol’s appearance I’m satisfied, too ;
For the face and the features are charming to view.
مهین برهمن را ستودم بلند
که ای پیر تفسیر استا و زند
مرا نیز با نقش این بت خوش است
که شکلی خوش و قامتی دلکش است
Its figure appears very choice in my sight;
But regarding the truth, I am ignorant, quite.
I am here as a traveler a very short while,
And a stranger knows seldom the good from the vile.
بدیع آیدم صورتش در نظر
ولیکن ز معنی ندارم خبر
که سالوک این منزلم عن قریب
بد از نیک کمتر شناسد غریب
You’re the queen of the chess-board and therefore aware;
And the monarch’s adviser of this temple fair.
To worship by mimicking, doubtless, is wrong;
Oh happy the pilgrim whose knowledge is strong!
تو دانی که فرزین این رقعهای
نصیحتگر شاه این بقعهای
چه معنی است در صورت این صنم
که اول پرستندگانش منم
What truths in the figure of this idol lie?
For the chief of its worshippers, truly, ami!”
The face of the old Brahmin glowed with delight;
He was pleased and said, “Oh thou whose statements are right!
عبادت به تقلید گمراهی است
خنک رهروی را که آگاهی است
برهمن ز شادی برافروخت روی
پسندید و گفت ای پسندیده گوی
Your question is proper, your action is wise —
Whoever seeks truth will to happiness rise.
Like yourself, too, on many a journey I’ve been,
And idols not knowing themselves I have seen,
سوالت صواب است و فعلت جمیل
به منزل رسد هر که جوید دلیل
بسی چون تو گردیدم اندر سفر
بتان دیدم از خویشتن بی خبر
Save this, which each morning, just where it now stands,
To the great God of Justice upraises its hands!
And if you are willing, remain the night here!
And to-morrow, the secret to you will be clear.”
جز این بت که هر صبح از این جا که هست
برآرد به یزدان دادار دست
وگر خواهی امشب همین جا بباش
که فردا شود سر این بر تو فاش
At the chief Brahmin’s bidding I tarried all night;
In the well of misfortune, like Blzharis x my plight.
The night seemed as long as the last Judgment Day;
The pagans unwashed, round me feigning to pray.
شب آن جا ببودم به فرمان پیر
چو بیژن به چاه بلا در اسیر
شبی همچو روز قیامت دراز
مغان گرد من بی وضو در نماز
The priests very carefully water did shun;
Their armpits like carrion exposed in the sun!
Perhaps a great sin I had done, long before,
That I on that night so much punishment bore.
کشیشان هرگز نیازرده آب
بغلها چو مردار در آفتاب
مگر کرده بودم گناهی عظیم
که بردم در آن شب عذابی الیم
All the night I was racked in this prison of grief,
With one hand on my heart, one in pray’r for relief;
When the drummer, with suddenness, beat his loud drum,
And the cock crowed the fate of the Brahmin, to come.
همه شب در این قید غم مبتلا
یکم دست بر دل، یکی بر دعا
که ناگه دهل زن فرو کوفت کوس
بخواند از فضای برهمن خروس
Unresisted, the black-coated preacher, the Night,
Drew forth from its scabbard, the sword of daylight.
being caught in his palace in company with his daughter.
On this tinder, the morning fire happened to fall,
And the world in a moment was brilliant to all.
خطیب سیه پوش شب بی خلاف
بر آهخت شمشیر روز از غلاف
فتاد آتش صبح در سوخته
به یک دم جهانی شد افروخته
You’d have said that all over the country of Zang
From a corner, the Tartars had suddenly sprung!
The pagans depraved, with unpurified face,
Came from door, street and plain to the worshipping place.
تو گفتی که در خطه زنگبار
ز یک گوشه ناگه در آمد تتار
مغان تبه رای ناشسته روی
به دیر آمدند از در و دشت و کوی
The city and lanes were of people bereft;
In the temple, no room for a needle was left.
I was troubled from rage and from sleeplessness dazed,
When the idol its hands upwards, suddenly, raised.
کس از مرد در شهر و از زن نماند
در آن بتکده جای در زن نماند
من از غصه رنجور و از خواب مست
که ناگاه تمثال برداشت دست
All at once, from the people there rose such a shout,
You’d have said that the sea in a rage had boiled out.
When the temple became from the multitude free,
The Brahmin all smiles gazed intently at me:
به یک بار از اینها برآمد خروش
تو گفتی که دریا برآمد به جوش
چو بتخانه خالی شد از انجمن
برهمن نگه کرد خندان به من
“I am sure that your scruples have vanished,” he said,
“Truth has made itself manifest, falsehood has fled.”
When I saw he was slave to an ignorant whim,
And that fancies absurd were established in him,
که دانم تو را بیش مشکل نماند
حقیقت عیان گشت و باطل نماند
چو دیدم که جهل اندر او محکم است
خیال محال اندر او مدغم است
Respecting the truth, I no more could reveal,
For from scoffers, ’tis proper the truth to conceal.
When you find yourself under a tyrant’s command,
It would scarcely be manly to break your own hand.
نیارستم از حق دگر هیچ گفت
که حق ز اهل باطل بباید نهفت
چو بینی زبر دست را زور دست
نه مردی بود پنجه خود شکست
I wept for a time, that he might be deceived,
And said, “At the statement I made, I am grieved!
At my weeping, the pagans’ hearts merciful proved —
Is it strange that a stone by the torrent is moved?
زمانی به سالوس گریان شدم
که من زانچه گفتم پشیمان شدم
به گریه دل کافران کرد میل
غجب نیست سنگ ار بگردد به سیل
In attendance, they ran to me, very much pleased;
And in doing me honour my hands they all seized.
Asking pardon, I went to the image of bone
In a chair made of gold, on a teak-timber throne —
دویدند خدمت کنان سوی من
به عزت گرفتند بازوی من
شدم عذر گویان بر شخص عاج
به کرسی زر کوفت بر تخت ساج
A kiss to the hand of the idol I gave,
Saying, “Curse it and eVry idolatrous slave!”
A pagan I was for a little, in name;
In discussing the Zind, I a Brahmin became!
بتک را یکی بوسه دادم به دست
که لعنت بر او باد و بر بت پرست
به تقلید کافر شدم روز چند
برهمن شدم در مقالات زند
When myself, ” one of trust? in the temple I found,
I could scarcely from joy keep myself on the ground.
I fastened the door of the temple one night,
And, scorpion-like, ran to the left and the right
چو دیدم که در دیر گشتم امین
نگنجیدم از خرمی در زمین
در دیر محکم ببستم شبی
دویدم چپ و راست چون عقربی
All under and over the throne I then pried,
And a curtain embroidered with gold I espied;
A fire-temple prelate in rear of the screen,
With the end of a rope in his hand, could be seen!
نگه کردم از زیر تخت و زبر
یکی پرده دیدم مکلل به زر
پس پرده مطرانی آذرپرست
مجاور سر ریسمانی به دست
The state of affairs I at once saw aright —
Like David when steel grew like wax in his sight.
For, of course, he has only the rope to depress,
When the idol up-raises its hand for redress!
به فورم در آن حل معلوم شد
چو داود کاهن بر او موم شد
که ناچار چون در کشد ریسمان
بر آرد صنم دست، فریاد خوان
Ashamed was the Brahmin at seeing my face
For to have any secret exposed’s a disgrace.
He bolted and I in pursuit of him fell,
And speedily tumbled him into a well;
برهمن شد از روی من شرمسار
که شنعت بود بخیه بر روی کار
بتازید ومن در پیش تاختم
نگونش به چاهی در انداختم
For I knew that the Brahmin escaping alive,
To compass my death would incessantly strive.
And were I despatched he would happiness feel,
Lest, living, I might his base secret reveal.
که دانستم ار زنده آن برهمن
بماند، کند سعی در خون من
پسندد که از من برآید دمار
مبادا که سرش کنم آشکار
When you know of the business a villain has planned,
Put it out of his pow’r ! when he falls to your hand.
For if to that blackguard reprieve you should give,
He will not desire that you longer should live.
چو از کار مفسد خبر یافتی
ز دستش برآور چو دریافتی
که گر زندهاش مانی، آن بی هنر
نخواهد تو را زندگانی دگر
When in service he places his head at your gate,
If he can, he will surely your head amputate!
Your feet, in the track of a cheat, do not place!
If you do, and discover him, show him no grace!
وگر سر به خدمت نهد بر درت
اگر دست یابد ببرد سرت
فریبنده را پای در پی منه
چو رفتی و دیدی امانش مده
I despatched the impostor with stones, without dread,
For tales are not told by a man when he’s dead.
When I found that I caused a disturbance to spread,
I abandoned that country and hastily fled.
تمامش بکشتم به سنگ آن خبیث
که از مرده دیگر نیاید حدیث
چو دیدم که غوغایی انگیختم
رها کردم آن بوم و بگریختم
If a fire in a cane-brake you cause to arise,
Look out for the tigers therein, if you’re wise!
The young of a man-biting snake do not slay!
If you do, in the same dwelling-place do not stay! ,
چو اندر نیستانی آتش زدی
ز شیران بپرهیز اگر بخردی
مکش بچه مار مردم گزای
چو کشتی در آن خانه دیگر مپای
When you’ve managed a hive, full of bees, to excite,
Run away from’ the spot! or you’ll suffer their spite.
At one sharper than you, don’t an arrow despatch!
When you’ve done it, your skirt in your teeth you should catch!
چو زنبور خانه بیاشوفتی
گریز از محلت که گرم اوفتی
به چاپکتر از خود مینداز تیر
چو افتاد، دامن به دندان بگیر
No better advice SddVs pages contain:
“When a wall’s undermined, do not near it remain!”
I travelled to Stnd 3 after that Judgment Day;
By Yemen and Mecca I, thence, took my way.
در اوراق سعدی چنین پند نیست
که چون پای دیوار کندی مایست
به هند آمدم بعد از آن رستخیز
وزان جا به راه یمن تا حجیز
From the whole of the bitterness, Fate made me meet,
My mouth till to-day has not shown itself sweet.
By the aiding of Bu-Bakar-SacPs fortune fair
از آن جمله سختی که بر من گذشت
دهانم جز امروز شیرین نگشت
در اقبال و تأیید بوبکر سعد
که مادر نزاید چنو قبل و بعد
Whose like not a mother has borne nor will bear —
From the sky’s cruel harshness, for justice I sought;
In this shadow diffuser, a refuge I got
Like a slave, for the Empire I fervently pray:
“Oh God, cause this shadow for ever to stay!”
ز جور فلک دادخواه آمدم
در این سایه گسترپناه آمدم
دعاگوی این دولتم بندهوار
خدایا تو این سایه پاینده دار
He applied not the salve to my wound’s need alone,
But becoming the bounty and favour his own.
Meet thanks for his favours, when could I repeat?
Even if in his service my head changed to feet!
که مرهم نهادم نه در خورد ریش
که در خورد انعام و اکرام خویش
کی این شکر نعمت به جای آورم
وگر پای گردد به خدمت سرم؟
When these miseries passed I experienced joy;
Yet some of the subjects my conscience annoy.
One is — when the hand of petition and praise,
To the shrine of the Knower of Secrets I raise,
فرج یافتم بعد از آن بندها
هنوزم به گوش است از آن پندها
یکی آن که هرگه که دست نیاز
برآرم به درگاه دانای راز
The thoughts of that puppet of China arise,
And cover with dust my self-valuing eyes;
I know that the hand I stretched forth to the shrine,
Was not lifted by any exertion of mine!
بیاد آید آن لعبت چینیم
کند خاک در چشم خود بینیم
بدانم که دستی که برداشتم
به نیروی خود بر نیفراشتم
Men of sanctity do not their hands upward bring,
But the Powers unseen pull the end of the string.
Ope’s the door of devotion and well-doing, still,
Ev’ry man has not pow’r a good work to fulfil.
نه صاحبدلان دست برمیکشند
که سر رشته از غیب درمیکشند
در خیر بازست و طاعت ولیک
نه هر کس تواناست بر فعل نیک
This same is a bar; for to Court to repair,
Is improper, except the king’s order you bear.
No man can the great key of destiny own,For absolute pow’r is the Maker’s alone.
همین است مانع که در بارگاه
نشاید شدن جز به فرمان شاه
کلید قدر نیست در دست کس
توانای مطلق خدای است و بس
Hence, oh travelling man on the straight path Divine!
The favour is God, the Creator’s, not thine.
Since, unseen, He created your mind pure and wise,
From your nature no action depraved can arise.
پس ای مرد پوینده بر راه راست
تو را نیست منت، خداوند راست
چو در غیب نیکو نهادت سرشت
نیاید ز خوی تو کردار زشت
The same Who has poison produced in the snake,
The sweetness produced by the bee, too, did make.
When He wishes to change to a desert your land,
He first makes the people distressed at your hand;
ز زنبور کرد این حلاوت پدید
همان کس که در مار زهر آفرید
چو خواهد که ملک تو ویران کند
نخست از تو خلقی پریشان کند
And should His compassion upon you descend,
To the people through you He will comfort extend.
That you walk the right road, do not boast, I advise I.
For the Fates took your hand and you managed to rise.
وگر باشدش بر تو بخشایشی
رساند به خلق از تو آسایشی
تکبر مکن بر ره راستی
که دستت گرفتند و برخاستی
By these words you will benefit if you attend;
You will reach pious men if their pathway you wend.
You will get a good place if the Fates are your guide;
On the table of honour, rich fare they’ll provide.
سخن سودمندست اگر بشنوی
به مردان رسی گر طریقت روی
مقامی بیابی گرت ره دهند
که بر خوان عزت سماطت نهند
And yet ’tis not right that you eat all alone,
For the poor, helpless Dervish some thought should be shown.
Perhaps, you’ll ask mercy for me when I die,
For upon my own efforts I do not rely.
ولیکن نباید که تنها خوری
ز درویش درمنده یاد آوری
فرستی مگر رحمتی در پیم
که بر کرده خویش واثق نیم

PreviousNext


Special Offers


Leave a Reply

Your email address will not be published. Required fields are marked *

74% OFF

Download Instantly

X

How Does It Work?

Find Books

1. Find eBooks

Locate the eBook you wish to purchase by searching for the title.

add to cart

2. Add to Cart

Add the eBook to your cart.

checkout

3. Checkout

Complete the quick and easy checkout process.

download

4. Download

Immediately receive the download link and get the eBook in PDF format.

Why Buy eBook From Learn Persian Online?

Save money

Save up to 75% compared to print

Instantly download

Instantly download and access your eBook

help environment

Help save the environment

Access

Lifetime access to your eBook

Test titles

Over 200 Farsi learning books available

Customers

Over 25,000 happy customers

Star

Over 5,000 reviews with an average rating of 4.6 out of 5

Support

24/7 support

Anywhere

Anytime, Anywhere Access

Find your book

How to Learn Persian FAST?

Read Enthusiastically
Read Enthusiastically
Listen Carefully
Listen Carefully
Practice
Practice! Practice! Practice!
Communicate
Communicate!