How Luqmán’s master tested his sagacity. امتحان کردن خواجهی لقمان زیرکی لقمان را
نه که لقمان را که بندهی پاک بود
روز و شب در بندگی چالاک بود
(Was it) not (the case) that (this happened) to Luqmán, who was a pure (unselfish) slave, and day and night was brisk in service?
خواجهاش میداشتی در کار پیش
بهترش دیدی ز فرزندان خویش
His master used to prefer him (to all others) in the work (of service) and deem him better than his own sons,
ز انکه لقمان گر چه بنده زاد بود
خواجه بود و از هوا آزاد بود
Because Luqmán, though he was slave-born, was the master (of himself) and was free from sensual desire.
گفت شاهی شیخ را اندر سخن
چیزی از بخشش ز من درخواست کن
A certain king said to the Shaykh (spiritual Director) in conversation, “Ask me to bestow some bounty upon thee.”
گفت ای شه شرم ناید مر ترا
که چنین گویی مرا زین برتر آ
He answered, “O King, are not you ashamed to say such a thing to me? Come higher!
من دو بنده دارم و ایشان حقیر
و آن دو بر تو حاکمانند و امیر
I have two slaves, and they are vile, and those two are rulers and lords over you.”
گفت شه آن دو چهاند این زلت است
گفت آن یک خشم و دیگر شهوت است
Said the King, “What are those two? This is a mistake.” He replied, “The one is anger and the other is lust.”
شاه آن دان کاو ز شاهی فارغ است
بیمه و خورشید نورش بازغ است
Regard as a king him that is unconcerned with kingship, him whose light shines forth without moon or sun.
مخزن آن دارد که مخزن ذات اوست
هستی او دارد که با هستی عدوست
(Only) that one whose essence is the treasury (of spiritual truths) possesses the treasury: (only) he that is an enemy to (his own) existence possesses (real) existence.
خواجهی لقمان به ظاهر خواجهوش
در حقیقت بنده، لقمان خواجهاش
Luqmán’s master (was) like a master outwardly; in reality he was a slave, and Luqmán was his master.
در جهان باژگونه زین بسی است
در نظرشان گوهری کم از خسی است
In the topsy-turvy world there is many a one of this (kind): a pearl is less than a straw in their sight.
مر بیابان را مفازه نام شد
نام و رنگی عقلشان را دام شد
Every desert has been named mafáza (place of safety): a name and specious form has ensnared their understanding.
یک گره را خود معرف جامه است
در قبا گویند کاو از عامه است
In the case of one class of people, the dress makes (a man) known: (if he is dressed) in a qabá, they say that he belongs to the vulgar.
یک گره را ظاهر سالوس زهد
نور باید تا بود جاسوس زهد
In the case of one class of people (the distinguishing mark is) the hypocritical appearance of asceticism; (but) light is needed, that (any one) may be a spy on asceticism (and detect its true character).
نور باید پاک از تقلید و غول
تا شناسد مرد را بیفعل و قول
Light is needed, (a light) purged of cant and noxiousness, that he may know a man without (the evidence of) deed or word,
در رود در قلب او از راه عقل
نقد او بیند نباشد بند نقل
And enter into his heart by way of the intellect, and behold his real state and not be confined to tradition.
بندگان خاص علام الغیوب
در جهان جان جواسیس القلوب
The chosen servants of (God) the Knower of things unseen are, in the spiritual world, the spies on hearts.
در درون دل در آید چون خیال
پیش او مکشوف باشد سر حال
He (such a one) enters within the heart like a fancy: the mystery of the (real) state is unveiled to him.
در تن گنجشک چه بود برگ و ساز
که شود پوشیده آن بر عقل باز
In the body of the sparrow what power and faculty is there that is hidden from the intellect of the falcon?
آن که واقف گشت بر اسرار هو
سر مخلوقات چه بود پیش او
He who has become acquainted with the secrets of Hú (God), what to him is the secret (inmost consciousness) of created beings?
آن که بر افلاک رفتارش بود
بر زمین رفتن چه دشوارش بود
He whose walk is on the spheres, how should it be hard for him to walk on the earth?
در کف داود کاهن گشت موم
موم چه بود در کف او ای ظلوم
Since iron became wax in the hand of David, what should wax be in his hand, O man of iniquity?
بود لقمان بنده شکلی خواجهای
بندگی بر ظاهرش دیباجهای
Luqmán was a slave in appearance, a master (in reality): servitude was (only) a frontispiece on his outside.
چون رود خواجه به جای ناشناس
در غلام خویش پوشاند لباس
When the master goes to a place where he is not known, he puts (his own) clothes on his slave.
او بپوشد جامههای آن غلام
مر غلام خویش را سازد امام
He (himself) puts on the slave’s clothes and makes his slave the leader.
در پیش چون بندگان در ره شود
تا نباید زو کسی آگه شود
He goes behind him on the road, as slaves do, lest any one should recognise him (as the master).
گوید ای بنده تو رو بر صدر شین
من بگیرم کفش چون بندهی کهین
“O slave,” says he, “go you and sit in the place of honour: I will take (your) shoes, like the meanest slave.
تو درشتی کن مرا دشنام ده
مر مرا تو هیچ توقیری منه
Treat (me) roughly and revile me; do not bestow any respect on me.
ترک خدمت خدمت تو داشتم
تا به غربت تخم حیلت کاشتم
I hold neglect of service to be your (proper) service, since I have sown the seed of contrivance by dwelling in a foreign land.”
خواجگان این بندگیها کردهاند
تا گمان آید که ایشان بردهاند
Masters have performed these slavish offices in order that it might be thought that they were slaves.
چشم پر بودند و سیر از خواجگی
کارها را کردهاند آمادگی
They saw their fill of masterdom and were sated (with it): (hence) they have made ready for (doing) the work (of slaves).
وین غلامان هوا بر عکس آن
خویشتن بنموده خواجهی عقل و جان
On the contrary, these slaves of sensuality have represented themselves as masters of intellect and spirit.
آید از خواجه ره افکندگی
ناید از بنده بغیر بندگی
From the master (the spiritual man) comes the practice of self-abasement; from the slave (the sensual man) comes naught but slavishness.
پس از آن عالم بدین عالم چنان
تعبیتها هست بر عکس این بدان
So topsy-turvy, then, are the arrangements between that world and this world. Know this (for sure).
خواجهی لقمان از این حال نهان
بود واقف دیده بود از وی نشان
Luqmán’s master was aware of this hidden state (of Luqmán); he had seen signs (thereof) in him.
راز میدانست و خوش میراند خر
از برای مصلحت آن راهبر
He knew the secret, (but) quietly drove his ass on that road (pursued his way) for the sake of the good (which he had in view).
مر و را آزاد کردی از نخست
لیک خشنودی لقمان را بجست
He would have set him free at the first, but he sought to content (comply with the wish of) Luqmán,
ز انکه لقمان را مراد این بود تا
کس نداند سر آن شیر و فتی
Because it was Luqmán’s desire (to remain a slave), in order that none might know the secret of that brave and generous youth.
چه عجب گر سر ز بد پنهان کنی
این عجب که سر ز خود پنهان کنی
What wonder (is it) if you hide your secret from the evil (one)? The wonder is this, that you should hide the secret from yourself.
چه عجب گر سر ز بد پنهان کنی
این عجب که سر ز خود پنهان کنی
What wonder (is it) if you hide your secret from the evil (one)? The wonder is this, that you should hide the secret from yourself.
کار پنهان کن تو از چشمان خود
تا بود کارت سلیم از چشم بد
Hide your work from your own eyes, that your work may be safe from the evil eye.
خویش را تسلیم کن بر دام مزد
و انگه از خود بیز خود چیزی بدزد
Yield yourself up to the snare of the (Divine) reward, and then, (being) beside yourself, steal something from yourself.
میدهند افیون به مرد زخممند
تا که پیکان از تنش بیرون کنند
They give opium to the wounded man, in order that they may extract the point (of a spear or arrow) from his body.
وقت مرگ از رنج او را میدرند
او بدان مشغول شد جان میبرند
At the hour of death he is torn with pain; he becomes preoccupied with that, and (meanwhile) his spirit (life) is taken away.
چون به هر فکری که دل خواهی سپرد
از تو چیزی در نهان خواهند برد
Inasmuch as, to whatsoever thought you give up your mind, something will secretly be taken away from you,
هر چه اندیشی و تحصیلی کنی
میدرآید دزد از آن سو کایمنی
Whatsoever acquisition you may make, O solicitous one, the thief will enter from the side where you feel safe,
پس بدان مشغول شو کان بهتر است
تا ز تو چیزی برد کان بهتر است
Become occupied, therefore, with that which is better, in order that the thief may take away from you something that is less (in worth).
بار بازرگان چو در آب اوفتد
دست اندر کالهی بهتر زند
When the trader’s bales fall into the water, he lays his hands upon the better merchandise.
چون که چیزی فوت خواهد شد در آب
ترک کمتر گوی و بهتر را بیاب
Since something will (certainly) be lost in the water, take leave of the less (worse) and gain (possession of) the better.
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by: Reza about (category: Masnavi)
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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