How the (King’s) retainers

How the (King’s) retainers

How the (King’s) retainers envied the favourite slave. حسد کردن حشم بر غلام خاص

پادشاهی بنده‏ای را از کرم
بر گزیده بود بر جمله حشم‏
A King had, of his grace, preferred a certain slave above all his retinue.
جامگی او وظیفه‏ی چل امیر
ده یک قدرش ندیدی صد وزیر
His allowance was the stipend of forty Amírs; a hundred Viziers would not see (receive) a tenth of its amount.
از کمال طالع و اقبال و بخت
او ایازی بود و شه محمود وقت‏
Through the perfection of (his) natal star and prosperity and fortune he was an Ayáz, while the King was the Mahmúd of the time.
روح او با روح شه در اصل خویش
پیش از این تن بوده هم پیوند و خویش‏
His spirit in its origin, before (the creation of) this body, was near-related and akin to the King’s spirit.
کار آن دارد که پیش از تن بده ست
بگذر از اینها که نو حادث شده ست‏
(Only) that matters which has existed before the body; leave (behind you) these things which have newly sprung into being.
کار عارف راست کاو نه احول است
چشم او بر کشتهای اول است‏
That which matters belongs to the knower (of God), for he is not squinting: his eye is (fixed) upon the things first sown.
آن چه گندم کاشتندش و آن چه جو
چشم او آن جاست روز و شب گرو
That which was sown as wheat (good) or as barley (relatively evil) day and night his eye is fastened on that place (where it was sown).
آنچ آبست است شب جز آن نزاد
حیله‏ها و مکرها باد است باد
Night gave birth to nothing but what she was pregnant withal: designs and plots are wind, (empty) wind.
کی کند دل خوش به حیلتهای گش
آن که بیند حیله‏ی حق بر سرش‏
How should he please his heart with fair designs who sees the design of God (prevailing) over them?
او درون دام دامی می‏نهد
جان تو نه این جهد نه آن جهد
He is within the snare (of God) and is laying a snare: by your life, neither that (snare) will escape (destruction) nor will this (man).
گر بروید ور بریزد صد گیاه
عاقبت بر روید آن کشته‏ی اله‏
Though (in the meanwhile) a hundred herbs grow and fade, there will grow up at last that which God has sown.
کشت نو کارید بر کشت نخست
این دوم فانی است و آن اول درست‏
He (the cunning man) sowed new seed over the first seed; (but) this second (seed) is passing away, and (only) the first is sound (and enduring).
تخم اول کامل و بگزیده است
تخم ثانی فاسد و پوسیده است‏
The first seed is perfect and choice; the second seed is corrupt and rotten.
افکن این تدبیر خود را پیش دوست
گر چه تدبیرت هم از تدبیر اوست‏
Cast away this contrivance of yours before the Beloved— though your contrivance indeed is of His contriving.
کار آن دارد که حق افراشته ست
آخر آن روید که اول کاشته ست‏
That which God has raised (and that alone) has use: what He has at first sown at last grows.
هر چه کاری از برای او بکار
چون اسیر دوستی ای دوستدار
Whatever you sow, sow for His sake, inasmuch as you are the Beloved’s captive, O lover.
گرد نفس دزد و کار او مپیچ
هر چه آن نه کار حق هیچ است هیچ‏
Do not hang about the thievish fleshly soul and its work: whatsoever is not God’s work is naught, naught.
پیش از آن که روز دین پیدا شود
نزد مالک دزد شب رسوا شود
(Sow the good seed) ere the Day of Resurrection shall appear and the night-thief be shamed before Him whose is the Kingdom,
رخت دزدیده به تدبیر و فنش
مانده روز داوری بر گردنش‏
With the goods stolen by his contrivance and craft (still) remaining on his neck at the Day of Judgement.
صد هزاران عقل با هم بر جهند
تا به غیر دام او دامی نهند
Hundreds of thousands of minds may jump together (conspire) to lay a snare other than His snare;
دام خود را سخت‏تر یابند و بس
کی نماید قوتی با باد خس‏
(But) they only find their snare more grievous (to themselves), (for) how can straws show any power (of resistance) against the wind?
گر تو گویی فایده‏ی هستی چه بود
در سؤالت فایده هست ای عنود
If you say, “What was the profit of (our created) being?” (I reply), “There is profit in your question, O contumacious one.
گر ندارد این سؤالت فایده
چه شنویم این را عبث بی‏عایده‏
If this question of yours has no profit, why should we listen to it in vain and fruitlessly?
ور سؤالت را بسی فاییده‏هاست
پس جهان بی‏فایده آخر چراست‏
And if there are many profits in your question, then why, pray, is the world unprofitable?
ور جهان از یک جهت بی‏فایده ست
از جهتهای دگر پر عایده ست‏
And (again), if from one standpoint the world is unprofitable, from other standpoints it is advantageous.
فایده‏ی تو گر مرا فاییده نیست
مر ترا چون فایده ست از وی مه ایست‏
If your profit is no profit to me, (yet) since it is a profit to you, do not withdraw from it.”
حسن یوسف عالمی را فایده
گر چه بر اخوان عبث بد زایده‏
The beauty of Joseph profited a (whole) world (of people), though to his brethren it was a vain superfluity.
لحن داودی چنان محبوب بود
لیک بر محروم بانگ چوب بود
The melodies of David were so dear (to the faithful), but to the interdicted (unbeliever) they were (no more than) the noise of wood.
آب نیل از آب حیوان بد فزون
لیک بر محروم و منکر بود خون‏
The water of the Nile was superior to the Water of Life, but to the interdicted and unbelieving it was blood.
هست بر مومن شهیدی زندگی
بر منافق مردن است و ژندگی‏
To the true believer martyrdom is life; to the hypocrite it is death and corruption.
چیست در عالم بگو یک نعمتی
که نه محرومند از وی امتی‏
Tell (me), what single blessing is there in the world, from which some group of people is not excluded?
گاو و خر را فایده چه در شکر
هست هر جان را یکی قوتی دگر
What profit have the ox and the ass in sugar? Every soul has a different food;
لیک گر آن قوت بر وی عارضی است
پس نصیحت کردن او را رایضی است‏
But if that food is accidental to it (and not according to its real nature), then admonition is the (proper) correction for it.
چون کسی کاو از مرض گل داشت دوست
گر چه پندارد که آن خود قوت اوست‏
As (in the case of) one who from disease has become fond of (eating) clay though he may suppose that that (clay) is indeed his (natural) food,
قوت اصلی را فرامش کرده است
روی در قوت مرض آورده است‏
He has (in reality) forgotten his original food and has betaken himself to the food of disease.
نوش را بگذاشته سم خورده است
قوت علت همچو چوبش کرده است‏
Having given up honey, he has eaten poison; he has made the food of disease (to be his nourishment) as (though it were) fat.
قوت اصلی بشر نور خداست
قوت حیوانی مر او را ناسزاست‏
Man’s original food is the Light of God: animal food is improper for him;
لیک از علت در این افتاد دل
که خورد او روز و شب زین آب و گل‏
But, in consequence of disease, his mind has fallen into this (delusion), that day and night he should eat of this water and clay.
روی زرد و پای سست و دل سبک
کو غذای و السما ذات الحبک‏
(He is) pale-faced, weak-footed, faint-hearted where is the food of by Heaven which hath (starry) tracks?
آن غذای خاصگان دولت است
خوردن آن بی‏گلو و آلت است‏
That is the food of the chosen ones of the (Divine) sovereignty; the eating thereof is (done) without throat or instrument.
شد غذای آفتاب از نور عرش
مر حسود و دیو را از دود فرش‏
The food of the (spiritual) sun is (derived) from the light of the (celestial) Throne; (the food that belongs) to the envious and devilish is (derived) from the smoke of the (terrestrial) carpet.
در شهیدان یرزقون فرمود حق
آن غذا را نه دهان بد نه طبق‏
God said concerning the martyrs, they are (alive with their Lord) receiving sustenance. For that food there was neither mouth nor dish.
دل ز هر یاری غذایی می‏خورد
دل ز هر علمی صفایی می‏برد
The heart is eating a (particular) food from every single companion; the heart is getting a (particular) excellence from every single (piece of) knowledge.
صورت هر آدمی چون کاسه‏ای است
چشم از معنی او حساسه‏ای است‏
Every human being’s (outer) form is like a cup; (only) the (spiritual) eye is a percipient of his (or her) reality.
از لقای هر کسی چیزی خوری
و ز قران هر قرین چیزی بری‏
You eat (receive) something from meeting with any one, and you carry away something from conjunction with any associate.
چون ستاره با ستاره شد قرین
لایق هر دو اثر زاید یقین‏
When planet comes into conjunction with planet, the effect appropriate to them both is assuredly produced,
چون قران مرد و زن زاید بشر
وز قران سنگ و آهن شد شرر
As (for example) the conjunction of man and woman brings to birth the human being, and (as) sparks arise from the conjunction of stone and iron;
و ز قران خاک با بارانها
میوه‏ها و سبزه و ریحانها
And (as) from the conjunction of earth with rains (there are produced) fruits and greenery and sweet herbs;
و ز قران سبزه‏ها با آدمی
دل خوشی و بی‏غمی و خرمی‏
And (as) from the conjunction of green things (plants and verdant spots) with man (there is produced) joy of heart and carelessness and happiness;
وز قران خرمی با جان ما
می‏بزاید خوبی و احسان ما
And (as) from the conjunction of happiness with our souls are born our goodness and beneficence.
قابل خوردن شود اجسام ما
چون بر آید از تفرج کام ما
Our bodies become capable of eating and drinking when our desire for recreation (in the open air) is satisfied.
سرخ رویی از قران خون بود
خون ز خورشید خوش گلگون بود
Redness of countenance is (derived) from the conjunction of blood (with the face); blood is (derived) from the beautiful rose-coloured sun.
بهترین رنگها سرخی بود
و آن ز خورشید است و از وی می‏رسد
Redness is the best of (all) colours, and that is (born) of the sun and is arriving (to us) from it.
هر زمینی کان قرین شد با زحل
شوره گشت و کشت را نبود محل‏
Every land that has been conjoined with Saturn has become nitrous and is not the place for sowing.
قوت اندر فعل آید ز اتفاق
چون قران دیو با اهل نفاق‏
Through concurrence power comes into action, as (in the case of) the conjunction of the Devil with hypocrites.
این معانی راست از چرخ نهم
بی‏همه طاق و طرم طاق و طرم‏
These spiritual truths without (possessing) any (worldly) pomp and grandeur, have pomp and grandeur from the Ninth Heaven.
خلق را طاق و طرم عاریت است
امر را طاق و طرم ماهیت است‏
The pomp and grandeur belonging to (the world of) creation is a borrowed (adventitious) thing; the pomp and grandeur belonging to the (world of) Command is an essential thing.
از پی طاق و طرم خواری کشند
بر امید عز در خواری خوشند
For the sake of (earthly) pomp and grandeur they endure abasement; in the hope of glory they are happy in (their) abasement.
بر امید عز ده روزه‏ی خدوک
گردن خود کرده‏اند از غم چو دوک‏
In the hope of a ten days’ (transient) glory (full) of annoyance, they have made their necks, from anxiety, (thin) as a spindle.
چون نمی‏آیند اینجا که منم
کاندر این عز آفتاب روشنم‏
How do not they come to this place where I am? for in this (spiritual) glory I am the shining Sun.
مشرق خورشید برج قیرگون
آفتاب ما ز مشرقها برون‏
The rising-place of the sun is the pitch-coloured tower (of heaven), (but) my Sun is beyond (all) rising-places.
مشرق او نسبت ذرات او
نه بر آمد نه فرو شد ذات او
His “rising-place” (is only) in relation to His motes: His essence neither rose nor set.
ما که واپس ماند ذرات وی‏ایم
در دو عالم آفتابی بی‏فی‏ایم‏
I who am left behind (surpassed in eminence) by His motes am (nevertheless) in both worlds a sun without shadow.
باز گرد شمس می‏گردم عجب
هم ز فر شمس باشد این سبب‏
Still, I am revolving round the Sun—’tis wonderful; the cause of this is the majesty of the Sun.
شمس باشد بر سببها مطلع
هم از او حبل سببها منقطع‏
The Sun is acquainted with (all secondary) causes; at the same time the cord of (all secondary) causes is severed from Him.
صد هزاران بار ببریدم امید
از که از شمس این شما باور کنید
Hundreds of thousands of times have I cut off (abandoned) hope—of whom? Of the Sun? Do you believe this?
تو مرا باور مکن کز آفتاب
صبر دارم من و یا ماهی ز آب‏
Do not believe of me that I can endure to be without the Sun, or the fish to be without water;
ور شوم نومید نومیدی من
عین صنع آفتاب است ای حسن‏
And if I become despairing, my despair is the objective manifestation of the Sun’s work, O goodly (friend).
عین صنع از نفس صانع چون برد
هیچ هست از غیر هستی چون چرد
How should the objective manifestation of the work be cut off from the very self of the Worker? How should any object of (contingent) being pasture on (derive existence from) aught but (Absolute) Being?
جمله هستیها از این روضه چرند
گر براق و تازیان ور خود خرند
All (contingent) beings pasture on this Meadow, whether they be Buráq or Arab horses or even asses;
و انکه گردشها از آن دریا ندید
هر دم آرد رو به صحرایی جدید
And he that has not regarded (all) becomings (movements and changes) as (proceeding) from that Sea, at every instant turns his face towards a new point of orientation.
او ز بحر عذب آب شور خورد
تا که آب شور او را کور کرد
He has drunk salt water from the sweet Sea, so that the salt water has made him blind.
بحر می‏گوید به دست راست خور
ز آب من ای کور تا یابی بصر
The Sea is saying, “Drink of my water with the right hand, O blind one, that thou mayst gain sight.”
هست دست راست اینجا ظن راست
کاو بداند نیک و بد را کز کجاست‏
Here “the right hand” is right opinion, which knows concerning (both) good and evil whence they are.
نیزه گردانی است ای نیزه که تو
راست می‏گردی گهی گاهی دو تو
O lance, there is a Lancer, so that sometimes thou becomest straight, sometimes (bent) double.
ما ز عشق شمس دین بی‏ناخنیم
ور نه ما آن کور را بینا کنیم‏
Through love of Shams-i Dín (the Sun of the Religion) I am without claws (powerless); else I would make that blind one see.
هان ضیاء الحق حسام الدین تو زود
داروش کن کوری چشم حسود
Hark, O Light of the Truth, Husámu’ddín, do thou speedily heal him, to the confusion of the eye of the envious;
توتیای کبریای تیز فعل
داروی ظلمت کش استیز فعل‏
(Heal him with) the quick-acting tutty of majesty, the darkness-killing remedy of the recalcitrant,
آن که گر بر چشم اعمی بر زند
ظلمت صد ساله را زو بر کند
Which, if it strike on the eye of the blind man, will dispel from him a hundred years’ darkness.
جمله کوران را دوا کن جز حسود
کز حسودی بر تو می‏آرد جحود
Heal all the blind ones except the envious man who from envy is bringing denial against thee.
مر حسودت را اگر چه آن منم
جان مده تا همچنین جان می‏کنم‏
To thy envier, though it be I, do not give life, (but let me alone) so that I may be suffering the agony of (spiritual) death even as he is.
آن که او باشد حسود آفتاب
و انکه می‏رنجد ز بود آفتاب‏
(I mean) him that is envious of the Sun and him that is fretting at the existence of the Sun.
اینت درد بی‏دوا کاو راست آه
اینت افتاده ابد در قعر چاه‏
Look you, this is the incurable disease which he has, alas; look you, this is one fallen for ever to the bottom of the pit.
نفی خورشید ازل بایست او
کی بر آید این مراد او بگو
What he wants is the extinction of the Sun of eternity. Tell (me), how should this desire of his come to pass?


 

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