How the princes, having bidden the King farewell

How the princes, having bidden the King farewell

How the princes, having bidden the King farewell, set out on a journey through their father’s empire, and how the King repeated his injunctions at the moment of farewell. روان شدن شه‌زادگان در ممالک پدر بعد از وداع کردن ایشان شاه را و اعادت کردن شاه وقت وداع وصیت را الی آخره

عزم ره کردند آن هر سه پسر سوی املاک پدر رسم سفر
The (King’s) three sons set out, in the fashion of (men equipped for) travel, to (visit) their father’s (distant) possessions,
در طواف شهرها و قلعه‌هاش از پی تدبیر دیوان و معاش
And to make a tour of his cities and fortresses for the purpose of regulating the administrative and economic conditions.
دست‌بوس شاه کردند و وداع پس بدیشان گفت آن شاه مطاع
They kissed the King’s hand and bade him farewell; then the King, (who is) obeyed (by all), said to them:
هر کجاتان دل کشد عازم شوید فی امان الله دست افشان روید
“Direct your course whithersoever your heart (inclination) may lead you, go (your way) under the protection of God, waving your hands (dancing joyously).
غیر آن یک قلعه نامش هش‌ربا تنگ آرد بر کله‌داران قبا
(Go anywhere) except to one fortress, the name of which is ‘the robber of reason’: it makes the coat tight for wearers of the tiara.
الله الله زان دز ذات الصور دور باشید و بترسید از خطر
For God’s sake, for God’s sake, keep far away from that castle adorned with pictures, and beware of the peril!
رو و پشت برجهاش و سقف و پست جمله تمثال و نگار و صورتست
The front and back of its towers and its roof and floor are all (covered with) images and decorations and pictures,
هم‌چو آن حجره‌ی زلیخا پر صور تا کند یوسف بناکامش نظر
Like the chamber of Zalíkhá (which she made) full of pictures in order that Joseph should look upon her willy-nilly.
چونک یوسف سوی او می‌ننگرید خانه را پر نقش خود کرد آن مکید
Since Joseph would not look at her, she cunningly filled the room with portraits of herself,
تا به هر سو که نگرد آن خوش‌عذار روی او را بیند او بی‌اختیار
So that, wherever the fair-cheeked (youth) looked, he might see her face without having the power to choose.
بهر دیده‌روشنان یزدان فرد شش جهت را مظهر آیات کرد
The peerless God hath made (all) the six directions a theatre for the display of His signs to the clairvoyant,
تا بهر حیوان و نامی که نگزند از ریاض حسن ربانی چرند
In order that, whatever animal or plant they look upon, they may feed on the meadows of Divine Beauty.
بهر این فرمود با آن اسپه او حیث ولیتم فثم وجهه
Hence He said unto the company (of mystics), ‘Wheresoever ye turn, His Face is there.
از قدح‌گر در عطش آبی خورید در درون آب حق را ناظرید
If in thirst ye drink some water from a cup, ye are beholding God within the water.’
آنک عاشق نیست او در آب در صورت صورت خود بیند ای صاحب‌بصر
He that is not a lover (of God) sees in the water his own image, O man of insight;
صورت عاشق چو فانی شد درو پس در آب اکنون کرا بیند بگو
(But) since the lover’s image has disappeared in Him (the Beloved), whom now should he behold in the water? Tell (me that)!
حسن حق بینند اندر روی حور هم‌چو مه در آب از صنع غیور
Through the working of the Jealous One, they (the mystics) behold the beauty of God in the faces of the houris, like the moon (reflected) in water.
غیرتش بر عاشقی و صادقیست غیرتش بر دیو و بر استور نیست
His jealousy is (directed) against a lover and sincere (adorer); His jealousy is not (directed) against a (human) devil and beast;
دیو اگر عاشق شود هم گوی برد جبرئیلی گشت و آن دیوی بمرد
(But) if the devil become a lover (of God), he has carried off the palm: he has become a Gabriel and his devilish nature is dead.
اسلم الشیطان آنجا شد پدید که یزیدی شد ز فضلش بایزید
(The meaning of) ‘the Devil became a true believer’ is made manifest on the occasion when by His (God’s) grace a Yazíd becomes a Báyazíd.
این سخن پایان ندارد ای گروه هین نگه دارید زان قلعه وجوه
This topic is endless. Beware, O company (of travellers), keep your faces (safe) from that fortress!
هین مبادا که هوستان ره زند که فتید اندر شقاوت تا ابد
Oh, let not vain desire waylay you, or ye will fall into everlasting misery.
از خطر پرهیز آمد مفترض بشنوید از من حدیث بی‌غرض
’Tis a bounden duty to abstain from peril: hear disinterested advice from me.
در فرج جویی خرد سر تیز به از کمین‌گاه بلا پرهیز به
In seeking relief (from sorrow) ’tis better that one’s wits should be sharp: ’tis better to abstain from (falling into) the ambuscade of tribulation.”
گر نمی‌گفت این سخن را آن پدر ور نمی‌فرمود زان قلعه حذر
If their father had not spoken these words and had not warned them against that fortress,
خود بدان قلعه نمی‌شد خیلشان خود نمی‌افتاد آن سو میلشان
Their party would never have approached the fortress, their desire would never have inclined towards it;
کان نبد معروف بس مهجور بود از قلاع و از مناهج دور بود
For it was not well-known: it was exceedingly remote and aloof from the (other) fortresses and the highways.
چون بکرد آن منع دلشان زان مقال در هوس افتاد و در کوی خیال
(But) when he (the King) uttered that prohibition, their hearts were thrown by his speech into vain desire and into the quarter of phantasy,
رغبتی زین منع در دلشان برست که بباید سر آن را باز جست
And, because of this prohibition, a craving arose in their hearts to investigate the secret of that (fortress).
کیست کز ممنوع گردد ممتنع چونک الانسان حریص ما منع
Who is (to be found) that will refrain from the forbidden thing, since man longs eagerly for what is forbidden?
نهی بر اهل تقی تبغیض شد نهی بر اهل هوا تحریض شد
The veto causes the devout to hate (that which is vetoed); the veto incites the sensual to covet it.
پس ازین یغوی به قوما کثیر هم ازین یهدی به قلبا خبیر
Therefore He (God) leads many folk astray by this means, and by the same means He guides aright (many) a knowing heart.
کی رمد از نی حمام آشنا بل رمد زان نی حمامات هوا
How should the friendly dove be scared by the (fowler’s) pipe? Nay, (only) the (wild) doves in the air are scared by that pipe.
پس بگفتندش که خدمتها کنیم بر سمعنا و اطعناها تنیم
Then they (the princes) said to him (the King), “We will perform the services (required of us), we will be intent on hearing and obeying (thy commands).
رو نگردانیم از فرمان تو کفر باشد غفلت از احسان تو
We will not turn aside from thy commands: ’twould be ingratitude to forget thy kindness”;
لیک استثنا و تسبیح خدا ز اعتماد خود بد از ایشان جدا
But, because of their reliance upon themselves, ’twas far from them to pronounce the saving clause and glorify God.
ذکر استثنا و حزم ملتوی گفته شد در ابتدای مثنوی
Mention of the saving clause and (of the need for) manifold precaution was made at the beginning of the Mathnawí.
صد کتاب ار هست جز یک باب نیست صد جهت را قصد جز محراب نیست
If there are a hundred (religious) books, (yet) they are but one chapter: a hundred (different) regions seek but one place of worship.
این طرق را مخلصی یک خانه است این هزاران سنبل از یک دانه است
(All) these roads end in one House: (all) these thousand ears of corn are from one Seed.
گونه‌گونه خوردنیها صد هزار جمله یک چیزست اندر اعتبار
All the hundred thousand sorts of food and drink are (only) one thing in respect (of their final cause).
از یکی چون سیر گشتی تو تمام سرد شد اندر دلت پنجه طعام
When you are entirely satiated with one (kind of food), fifty (other) foods become cold (displeasing) to your heart.
در مجاعت پس تو احول دیده‌ای که یکی را صد هزاران دیده‌ای
In hunger, then, you are seeing double, for you have regarded a single one as a hundred thousand.
گفته بودیم از سقام آن کنیز وز طبیبان و قصور فهم نیز
We had (previously) told of the sickness of the handmaiden and (the story) of the physicians and also their lack of understanding.
کان طبیبان هم‌چو اسپ بی‌عذار غافل و بی‌بهره بودند از سوار
How those physicians were like an unbridled horse, heedless of the rider and having no profit (of him).
کامشان پر زخم از قرع لگام سمشان مجروح از تحویل گام
(Though) their palates were covered with sores made by the impact of the bit, and their hooves wounded by (continually) changing step,
ناشده واقف که نک بر پشت ما رایض و چستیست استادی‌نما
They had not become aware (of the truth and never said to themselves), “Lo, on our back is a nimble Trainer who displays masterly skill.
نیست سرگردانی ما زین لگام جز ز تصریف سوار دوست‌کام
Our turning the head to and fro is not caused by this bit, but only by the control of a successful Rider.
ما پی گل سوی بستان‌ها شده گل نموده آن و آن خاری بده
We (are like those who) went into the gardens to gather roses: they seemed to be roses, but they were (really) thorns.” 
هیچ‌شان این نی که گویند از خرد بر گلوی ما کی می‌کوبد لگد
It never occurred to them to ask, (prompted) by reason, “Who is kicking (bruising) our throats?”
آن طبیبان آن‌چنان بنده‌ی سبب گشته‌اند از مکر یزدان محتجب
Those (worldly-wise) physicians (are) so enthralled by the secondary cause (that) they have become blind to God’s contrivance.
گر ببندی در صطبلی گاو نر باز یابی در مقام گاو خر
If you tether an ox in a stall and then find an ass in the place of the ox,
از خری باشد تغافل خفته‌وار که نجویی تا کیست آن خفیه کار
Twould be asinine carelessness, like (that of) a man in slumber, not to inquire who is the secret agent (that has effected the substitution).
خود نگفته این مبدل تا کیست نیست پیدا او مگر افلاکیست
(Yet) you never said, “Let me see who this changer is: he is not visible; surely, he is a celestial being.”
تیر سوی راست پرانیده‌ای سوی چپ رفتست تیرت دیده‌ای
You have shot an arrow to the right and have seen your arrow go to the left.
سوی آهویی به صیدی تاختی خویش را تو صید خوکی ساختی
You have ridden in chase of a deer and have made yourself the prey of a hog.
در پی سودی دویده بهر کبس نارسیده سود افتاده به حبس
You have run after some gain for the purpose of stuffing yourself: the gain has not reached (you) and you have been cast into prison.
چاهها کنده برای دیگران خویش را دیده فتاده اندر آن
You have dug pits for others and have seen yourself fall into them.
در سبب چون بی‌مرادت کرد رب پس چرا بدظن نگردی در سبب
Since the Lord has disappointed you in regard to the means (of obtaining your desire), then why do not you become suspicious of the means?
بس کسی از مکسبی خاقان شده دیگری زان مکسبه عریان شده
Many a one has become an emperor by dint of toil, while (many) another has been made destitute by that (same) toil.
بس کس از عقد زنان قارون شده بس کس از عقد زنان مدیون شده
Many a one has been made (rich as) Qárún by marriage, and many a one has been made bankrupt by marriage.
پس سبب گردان چو دم خر بود تکیه بر وی کم کنی بهتر بود
The means, then, is turning about, like the tail of an ass: ’tis better not to rely upon it.
ور سبب گیری نگیری هم دلیر که بس آفت‌هاست پنهانش به زیر
And if you take the means, you should not take it boldly, for beneath it there are many hidden banes.
سر استثناست این حزم و حذر زانک خر را بز نماید این قدر
This prudence and precaution is the gist of the saving clause, for this (Divine) decree (often) makes the ass appear to be a goat.
آنک چشمش بست گرچه گربزست ز احولی اندر دو چشمش خربزست
Although he whose eye it (the Divine decree) has bandaged is clever, (yet) because of his seeing double, in his eyes the ass is a goat.
چون مقلب حق بود ابصار را که بگرداند دل و افکار را
Since God is the Turner of eyes, who (else) should turn the heart and the thoughts?
چاه را تو خانه‌ای بینی لطیف دام را تو دانه‌ای بینی ظریف
(Hence) you deem a pit to be a pleasant house, you deem a trap to be a dainty bait.
این تفسطط نیست تقلیب خداست می‌نماید که حقیقتها کجاست
This is not sophistry (scepticism), it is God’s turning: it shows where the realities are.
آنک انکار حقایق می‌کند جملگی او بر خیالی می‌تند
He who denies the realities is wholly involved in a phantasy.
او نمی‌گوید که حسبان خیال هم خیالی باشدت چشمی به مال
He does not say (to himself), “Thy thinking (that all is) phantasy (illusion) is also a phantasy: rub an eye (and see)!”


 

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