How Ja‘far, may God be well-pleased with him, advanced alone to capture a fortress, and how the king of the fortress consulted (his vizier) as to the means of repelling him, and how the vizier said to the king, “Beware! Surrender (it) and do not be so foolhardy as to hurl thyself upon him; for this man is (Divinely) aided and possesses in his soul a great collectedness (derived) from God,” etc. آمدن جعفر رضی الله عنه به گرفتن قلعه به تنهایی و مشورت کردن ملک آن قلعه در دفع او و گفتن آن وزیر ملک را کی زنهار تسلیم کن و از جهل تهور مکن کی این مرد میدست و از حق جمعیت عظیم دارد در جان خویش الی آخره
چونک جعفر رفت سوی قلعه‌ای قلعه پیش کام خشکش جرعه‌ای
When Ja‘far advanced against a certain fortress, the fortress (seemed) to his dry palate (to be no more than) a single gulp.
یک سواره تاخت تا قلعه بکر تا در قلعه ببستند از حذر
Riding alone, he charged up to the fortress, so that they (the garrison) locked the fortress-gate in dread.
زهره نه کس را که پیش آید به جنگ اهل کشتی را چه زهره با نهنگ
No one dared to meet him in battle: what stomach have the ship’s crew (to contend) with a leviathan?
روی آورد آن ملک سوی وزیر که چه چاره‌ست اندرین وقت ای مشیر
The king turned to his vizier, saying, “What is to be done in this crisis, Counsellor?”
گفت آنک ترک گویی کبر و فن پیش او آیی به شمشیر و کفن
He replied, “(The only remedy is) that you should bid farewell to pride and cunning, and come to him with sword and shroud.”
گفت آخر نه یکی مردیست فرد گفت منگر خوار در فردی مرد
“Why,” said the king, “is not he a single man (and) alone?” He (the vizier) replied, “Do not look with contempt on the man’s loneliness.
چشم بگشا قلعه را بنگر نکو هم‌چو سیمابست لرزان پیش او
Open your eye: look well at the fortress: it is trembling before him like quicksilver.
شسته در زین آن‌چنان محکم‌پیست گوییا شرقی و غربی با ویست
He sits (alone) on the saddle, (but) his nerve is just as unshaken as if an (army of the) East and West were accompanying him.
چند کس هم‌چون فدایی تاختند خویشتن را پیش او انداختند
Several men rushed forward, like Fidá’ís (desperate assassins), and flung themselves into combat with him.
هر یکی را او بگرزی می‌فکند سر نگوسار اندر اقدام سمند
He felled each of them with a blow of his mace (so that they were hurled) headlong at the feet of his steed.
داده بودش صنع حق جمعیتی که همی‌زد یک تنه بر امتی
God’s (creative) action had bestowed on him such a collectedness that he was attacking a (whole) people single-handed.
چشم من چون دید روی آن قباد کثرت اعداد از چشمم فتاد
When mine eye beheld the face of that (spiritual) emperor, (all) plurality vanished from my sight.”
اختران بسیار و خورشید ار یکیست پیش او بنیاد ایشان مندکیست
The stars are many; though the sun is one, (yet) on his appearance their foundation is demolished.
گر هزاران موش پیش آرند سر گربه را نه ترس باشد نه حذر
If a thousand mice put forth their heads, the cat feels no fear or apprehension of danger.
کی به پیش آیند موشان ای فلان نیست جمعیت درون جانشان
How should mice advance (to the attack), O such-and-such? They have no collectedness in their souls.
هست جمعیت به صورتها فشار جمع معنی خواه هین از کردگار
The collectedness (that consists) in outward forms is a vain thing: hark, beg from the Creator collectedness of spirit.
نیست جمعیت ز بسیاری جسم جسم را بر باد قایم دان چو اسم
Collectedness is not the result of bodily multitude: know that body, like name, is built on (empty) air.
در دل موش ار بدی جمعیتی جمع گشتی چند موش از حمیتی
If there were any collectedness in the heart of the mouse, a number of mice would be collected (united) by a feeling of indignation,
بر زدندی چون فدایی حمله‌ای خویش را بر گربه‌ی بی‌مهله‌ای
And, rushing up like assassins, they would throw themselves on a cat without (giving her) any respite.
آن یکی چشمش بکندی از ضراب وان دگر گوشش دریدی هم به ناب
One would tear out her eyes in conflict (with her), while another would rip her ears with its teeth,
وان دگر سوراخ کردی پهلوش از جماعت گم شدی بیرون شوش
And another make a hole in her side: there would be no way of escape for her from the united party.
لیک جمعیت ندارد جان موش بجهد از جانش به بانگ گربه هوش
But the soul of the mouse has no collectedness: at the miaul of a cat (all) its wits fly out of its soul.
خشک گردد موش زان گربه‌ی عیار گر بود اعداد موشان صد هزار
The mouse is paralysed by the wily cat, (even) if the numbers of the mice amount to a hundred thousand.
از رمه‌ی انبه چه غم قصاب را انبهی هش چه بندد خواب را
What cares the butcher for the numerous flock (of sheep)? How can abundance of consciousness prevent (the approach of) slumber?
مالک الملک است جمعیت دهد شیر را تا بر گله‌ی گوران جهد
He (God) is the Lord of the kingdom: He gives collectedness to the lion, so that he springs on the herd of onagers.
صد هزاران گور ده‌شاخ و دلیر چون عدم باشند پیش صول شیر
A hundred thousand savage and courageous onagers are as naught before the onset of the lion.
مالک الملک است بدهد ملک حسن یوسفی را تا بود چون ماء مزن
He is the Lord of the kingdom: He gives to a Joseph the kingdom of Beauty, so that he is (lovely) as the water of white clouds.
در رخی بنهد شعاع اختری که شود شاهی غلام دختری
He bestows upon one face the radiance of a star, so that a king becomes the slave of a girl.
بنهد اندر روی دیگر نور خود که ببیند نیم‌شب هر نیک و بد
He bestows upon another face His own Light, so that at midnight it sees everything good and evil.
یوسف و موسی ز حق بردند نور در رخ و رخسار و در ذات الصدور
Joseph and Moses fetched light from God into their cheeks and countenances and into their inmost bosoms.
روی موسی بارقی انگیخته پیش رو او توبره آویخته
The face of Moses shot forth a flashing beam: he hung a veil in front of his face.
نور رویش آن‌چنان بردی بصر که زمرد از دو دیده‌ی مار کر
The splendour of his face would have dazzled (men’s) eyes as the emerald (blinds) the eyes of the deaf adder.
او ز حق در خواسته تا توبره گردد آن نور قوی را ساتره
He besought God that the veil might become a covering for that powerful Light.
توبره گفت از گلیمت ساز هین کان لباس عارفی آمد امین
He (God) said, “Hark, make a veil of thy felt raiment, for the garment of one who is a knower of God can be trusted (to keep it safe),
کان کسا از نور صبری یافتست نور جان در تار و پودش تافتست
Because that robe has become inured to the Light: the Light of the Spirit shines through its warp and woof.
جز چنین خرقه نخواهد شد صوان نور ما را بر نتابد غیر آن
Nothing will be a (safe) repository (for it) except a mantle like this: nothing else can endure Our Light.
کوه قاف ار پیش آید بهرسد هم‌چو کوه طور نورش بر درد
If Mt Qáf should come forward as a barrier (to it), the Light would rend it asunder like Mt Sinai.”
از کمال قدرت ابدان رجال یافت اندر نور بی‌چون احتمال
Through the (Divine) omnipotence the bodies of (holy) men have gained ability to support the unconditioned Light.
آنچ طورش بر نتابد ذره‌ای قدرتش جا سازد از قاروره‌ای
His (God’s) power makes a glass vessel the dwelling-place of that (Light) of which Sinai cannot bear (even) a mote.
گشت مشکات و زجاجی جای نور که همی‌درد ز نور آن قاف و طور
A lamp-niche and a lamp-glass have become the dwelling-place of the Light by which Mt Qáf and Mt Sinai are torn to pieces.
جسمشان مشکات دان دلشان زجاج تافته بر عرش و افلاک این سراج
Know that their (the holy men’s) bodies are the lamp-niche and their hearts the glass: this lamp illumines the empyrean and the heavens.
نورشان حیران این نور آمده چون ستاره زین ضحی فانی شده
Their (the heavens’) light is dazzled by this Light and vanishes like the stars in this radiance of morning.
زین حکایت کرد آن ختم رسل از ملیک لا یزال و لم یزل
Hence the Seal of the prophets has related (the saying) of the everlasting and eternal Lord.
که نگنجیدم در افلاک و خلا در عقول و در نفوس با علا
“I am not contained in the heavens or in the void or in the exalted intelligences and souls;
در دل ممن بگنجیدم چو ضیف بی ز چون و بی چگونه بی ز کیف
(But) I am contained, as a guest, in the true believer’s heart, without qualification or definition or description,
تا به دلالی آن دل فوق و تحت یابد از من پادشاهی‌ها و بخت
To the end that by the mediation of that heart (all) above and below may win from Me sovereignties and fortune.
بی‌چنین آیینه از خوبی من برنتابد نه زمین و نه زمن
Without such a mirror neither Earth nor Time could bear the vision of My beauty.
بر دو کون اسپ ترحم تاختیم پس عریض آیینه‌ای بر ساختیم
I caused the steed of (My) mercy to gallop over the two worlds: I fashioned a very spacious mirror.
هر دمی زین آینه پنجاه عرس بشنو آیینه ولی شرحش مپرس
From this mirror (appear) at every moment fifty (spiritual) wedding-feasts: hearken to the mirror, but do not ask (Me) to describe it.”
حاصل این کزلبس خویشش پرده ساخت که نفوذ آن قمر را می‌شناخت
The gist (of the discourse) is this, that he (Moses) made a veil of his raiment, since he knew the penetrativeness of (the light of) that Moon.
گر بدی پرده ز غیر لبس او پاره گشتی گر بدی کوه دوتو
Had the veil been (made) of anything except his raiment, it would have been torn to shreds, (even) if it had been (like) a solid mountain.
ز آهنین دیوارها نافذ شدی توبره با نور حق چه فن زدی
It (the Light) would penetrate through iron walls: what contrivance could the veil employ against the Light of God?
گشته بود آن توبره صاحب تفی بود وقت شور خرقه‌ی عارفی
That veil had become glowing: it was the mantle of a gnostic in the moment of ecstasy.
زان شود آتش رهین سوخته کوست با آتش ز پیش آموخته
The fire is deposited (becomes immanent) in the tinder because it (the tinder) is already familiar with the fire.
وز هوا و عشق آن نور رشاد خود صفورا هر دو دیده باد داد
And in sooth Safúrá, from desire and love for that Light of true guidance, sacrificed both her eyes.
اولا بر بست یک چشم و بدید نور روی او و آن چشمش پرید
At first she closed one eye and beheld the light of his (Moses’) face (with the other); and that eye was lost.
بعد از آن صبرش نماند و آن دگر بر گشاد و کرد خرج آن قمر
Afterwards she could no longer restrain herself and (therefore) she opened the other (eye) and spent it on that Moon.
هم‌چنان مرد مجاهد نان دهد چون برو زد نور طاعت جان دهد
Even so the (spiritual) warrior (first) gives away his bread; (but) when the light of devotion strikes on him, he gives away his life.
پس زنی گفتش ز چشم عبهری که ز دستت رفت حسرت می‌خوری
Then a woman said to her, “Art thou grieving for the jonquil-like eye that thou hast lost?”
گفت حسرت می‌خورم که صد هزار دیده بودی تا همی‌کردم نثار
“I am grieving,” she replied, “(to think) would that I had a hundred thousand eyes to lavish (on that Moon)!
روزن چشمم ز مه ویران شدست لیک مه چون گنج در ویران نشست
The window, (which is) mine eye, has been ruined by the Moon; but the Moon is seated (there) like the (buried) treasure in the ruin.
کی گذارد گنج کین ویرانه‌ام یاد آرد از رواق و خانه‌ام
How should the treasure let this ruin of mine have (any regretful) memory of my porch and house?”
نور روی یوسفی وقت عبور می‌فتادی در شباک هر قصور
The light of Joseph’s face, when he was passing by, used to fall on the latticed windows of every villa,
پس بگفتندی درون خانه در یوسفست این سو به سیران و گذر
And the people within the house would say, “Joseph is taking a walk in this quarter and passing by”;
زانک بر دیوار دیدندی شعاع فهم کردندی پس اصحاب بقاع
For they would see the radiance on the wall, and then the landlords (inmates) would understand (the cause of it).
خانه‌ای را کش دریچه‌ست آن طرف دارد از سیران آن یوسف شرف
The house that has its window in that direction is ennobled by that Joseph’s walking for recreation.
هین دریچه سوی یوسف باز کن وز شکافش فرجه‌ای آغاز کن
Hark, open a window towards Joseph and begin to delight yourself by looking at him through the aperture.
عشق‌ورزی آن دریچه کردنست کز جمال دوست سینه روشنست
The business of love is to make that window (in the heart), for the breast is illumined by the beauty of the Beloved.
پس هماره روی معشوقه نگر این به دست تست بشنو ای پدر
Therefore gaze incessantly on the face of the Beloved! This is in your power. Hearken, O father!
راه کن در اندرونها خویش را دور کن ادراک غیراندیش را
Make a way for yourself into the innermost parts: banish the perception that is concerned with other (than God).
کیمیا داری دوای پوست کن دشمنان را زین صناعت دوست کن
You possess an elixir: treat your (vile) skin (with it), and by means of this art (alchemy) make your enemies your friends.
چون شدی زیبا بدان زیبا رسی که رهاند روح را از بی‌کسی
When you have become beauteous you will attain unto the Beauteous One who delivers the spirit from friendlessness.
پرورش مر باغ جانها را نمش زنده کرده مرده‌ی غم را دمش
His moisture (grace) is nourishment for the garden of spirits; His breath revives him that has died of anguish.
نه همه ملک جهان دون دهد صد هزاران ملک گوناگون دهد
He does not (only) bestow (on you) the entire kingdom of the base world; He bestows a hundred thousand kingdoms of diverse kinds.
بر سر ملک جمالش داد حق ملکت تعبیر بی‌درس و سبق
God gave him (Joseph), in addition to the kingdom of beauty, the kingdom of interpretation (of dreams) without his having studied and taken lessons (in that science).
ملکت حسنش سوی زندان کشید ملکت علمش سوی کیوان کشید
The kingdom of beauty led him to prison; the kingdom of knowledge led him to Saturn.
شه غلام او شد از علم و هنر ملک علم از ملک حسن استوده‌تر
Because of his knowledge and skill (in interpretation) the King (of Egypt) became his slave: the kingdom of knowledge is more praiseworthy than the kingdom of beauty.
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by: Reza about (category: Masnavi, Persian Poetry)
Reza is an experienced Persian instructor who has been tutoring students since 2008. He is the founder of Learn Persian Online, a tutoring company that has helped many students learn Persian, this beautiful language. He works with students individually and in group settings, he tutors both live and online Persian courses. Reza provides an individualized custom learning plan and the personalized attention that makes a difference in how people view Persian learning process.
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