Explaining that this self-delusion

Explaining that this self-delusion

Explaining that this self-delusion was not (peculiar) to that Hindú alone; on the contrary, every human being is afflicted with a similar self-delusion at every stage (of the journey), except those whom God has preserved. در بیان آنک این غرور تنها آن هندو را نبود بلک هر آدمیی به چنین غرور مبتلاست در هر مرحله‌ای الا من عصم الله

چون بپیوستی بدان ای زینهار چند نالی در ندامت زار زار
Since you are attached to those (worldly goods), oh, beware! How often (afterwards) will you sob piteously in repentance!
نام میری و وزیری و شهی در نهانش مرگ و درد و جان‌دهی
The names “princehood,” “vizierate,” and “kingship” (are enticing, but) hidden beneath them is death and pain and giving up the ghost.
بنده باش و بر زمین رو چون سمند چون جنازه نه که بر گردن برند
Be a slave (of God) and walk on the earth like a horse (under the rider), not like a bier which is carried on the necks (of the bearers).
جمله را حمال خود خواهد کفور چون سوار مرده آرندش به گور
The ungrateful (worldly) man wishes all people to carry him: they bring him, like a dead rider, to the grave.
بر جنازه هر که را بینی به خواب فارس منصب شود عالی رکاب
If you dream of any one (being carried) on a bier, he will become a high-stirruped rider of (will rise to high eminence in) office.
زانک آن تابوت بر خلقست بار بار بر خلقان فکندند این کبار
Inasmuch as the coffin is a burden on the people (who carry it), these grandees have laid the burden (of their rank and riches) on (the necks of) the people (whom they oppress).
بار خود بر کس منه بر خویش نه سروری را کم طلب درویش به
Do not lay your burden on any one, lay it on yourself: do not seek eminence, ’tis best to be poor.
مرکب اعناق مردم را مپا تا نیاید نقرست اندر دو پا
Do not be perpetually riding on the necks of people, lest gout attack your feet.
مرکبی را که آخرش تو ده دهی که به شهری مانی و ویران‌دهی
The vehicle which you will curse in the end, saying, “Thou resemblest a (flourishing) city, but thou art (really) a ruined village”
ده دهش اکنون که چون شهرت نمود تا نباید رخت در ویران گشود
Curse it now when it (still) appears to you like a city, in order that (ultimately) you may not have to unload in the wilderness.
ده دهش اکنون که صد بستانت هست تا نگردی عاجز و ویران‌پرست
Curse it now when you (still) possess a hundred gardens, lest you become unable (to renounce it) and (become) devoted to the wilderness (of worldly fortune).
گفت پیغامبر که جنت از اله گر همی‌خواهی ز کس چیزی مخواه
The Prophet said, “If thou desirest Paradise from God, desire nothing from any one (else).
چون نخواهی من کفیلم مر ترا جنت الماوی و دیدار خدا
When thou desirest nothing (from any one), I am thy surety for the Garden of resort and the vision of God.” 
آن صحابی زین کفالت شد عیار تا یکی روزی که گشته بد سوار
Because of this suretyship that Companion (of the Prophet) became so independent (of others) that one day when he had mounted (his horse),
تازیانه از کفش افتاد راست خود فرو آمد ز کس آنرا نخواست
And the whip fell out of his hand, he himself dismounted directly and did not ask any one to give it to him.
آنک از دادش نیاید هیچ بد داند و بی‌خواهشی خود می‌دهد
He (God), from whose gifts no evil cometh, knows (your want) and Himself will give it without any asking.
ور به امر حق بخواهی آن رواست آنچنان خواهش طریق انبیاست
But if you ask by God’s command, that is right: such asking is the way followed by the prophets.
بد نماند چون اشارت کرد دوست کفر ایمان شد چون کفر از بهر اوست
When the Beloved has signified (that you should do so and so), ’tis evil no more: infidelity (itself) becomes faith when the infidelity is for His sake.
هر بدی که امر او پیش آورد آن ز نیکوهای عالم بگذرد
Any evil deed prompted by His command surpasses (all) the good deeds in the world.
زان صدف گر خسته گردد نیز پوست ده مده که صد هزاران در دروست
Even if the skin (exterior) of the oyster-shell be damaged, do not curse it, for within it there are a hundred thousand pearls.
این سخن پایان ندارد بازگرد سوی شاه و هم‌مزاج بازگرد
This topic hath no end. Return to the King (God) and become endued with the nature of the falcon.
باز رو در کان چو زر ده‌دهی تا رهد دستان تو از ده‌دهی
Like pure gold, return to the mine, in order that your hands may be delivered from (the necessity of) giving the ten (fingers);
صورتی را چون بدل ره می‌دهند از ندامت آخرش ده می‌دهند
(For) when they (worldlings) admit a phenomenal form into their hearts, in the end they curse it in contrition.
توبه می‌آرند هم پروانه‌وار باز نسیان می‌کشدشان سوی کار
The repentance they show is like that of the moth: (soon) forgetfulness draws them back again to the (same) work.
هم‌چو پروانه ز دور آن نار را نور دید و بست آن سو بار را
Like the moth, he (such a one) deems the fire (seen) from a distance to be light, and packs off (sets out) towards it.
چون بیامد سوخت پرش را گریخت باز چون طفلان فتاد و ملح ریخت
As soon as he comes (to the fire), it burns his wings, and he flees; and (then) again he falls, like (greedy) children (in a hurry), and spills the salt.
بار دیگر بر گمان طمع سود خویش زد بر آتش آن شمع زود
Once more, thinking and hoping to profit, he quickly dashes himself on the fire of that candle.
بار دیگر سوخت هم واپس بجست باز کردش حرص دل ناسی و مست
Once more he is scorched and recoils; (then) again the greed of his heart makes him forgetful and intoxicated.
آن زمان کز سوختن وا می‌جهد هم‌چو هندو شمع را ده می‌دهد
At the moment when he recoils on being scorched, he gives the ten (fingers), like the Hindú (slave), to the candle,
که ای رخت تابان چون ماه شب‌فروز وی به صحبت کاذب و مغرورسوز
Saying, “Oh, thy face is splendid as the night-illuming moon, but oh, in (actual) intercourse thou art false and destructive to him that is duped (by thee).”
باز از یادش رود توبه و انین کاوهن الرحمن کید الکاذبین
(Then) again his repentance and moaning go out of his memory, for God hath made the stratagems of the liars to be feeble.


 

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