بخش ۳۹ - ستایش امیرجلالالدولة ابوالفتح دولتشاهبن بهرامشاه ابن مسعود اناراللّٰه براهینهم / Section 39 - Praise of Amir Jalal al-Dawlah Abu al-Fath Dawlatshah bin Bahramshah ibn Mas'ud, May Allah Illuminate His Proofs
Original content
تا دل و دولتست و بینایی
جود و فرهنگ و هنگ و والایی
باد بر دولت دو عالم شاه
شاه و فرزند شاه دولتشاه
آنکه در روی اوست فر ملوک
از پی جوی اوست جر ملوک
آن چو خورشید چرخ را در خورد
وآن چو بدر فلک سفر پرورد
از پی قهر خویش و بدخواهان
بندهٔ شاه و خواجهٔ شاهان
خامش و عادل و بهی چو ملک
هشتم هفت پادشاه فلک
رنج دیده چو یوسف از پس ناز
در غریبی و پادشا شده باز
چون سیاووش رفته زآفت نو
وآمده باز همچو کیخسرو
همچو یوسف به روز طفلی شاه
قهر پرورده گشته از پی گاه
گرچه از غش نبود آلوده
بوتهٔ غربتش بپالوده
بود شاه غریب همچون جم
بود خرد و بزرگ چون خاتم
خرد جرم و بزرگ فرمان بود
راست چون خاتم سلیمان بود
خرد بود و جهان فراوان دید
مردم دیده بود از آن آن دید
مردم دیده بی نهان بینی
هم به خردی کند جهان بینی
نقطه ای نه و این جهان در وی
ذره ای نه و آسمان در وی
عمر او اندک و خرد بسیار
همچو چشم خرد شده بیدار
گرچه بسیار سال و مه نشمرد
نبود هیچ طفل بخرد خرد
دیده از دیدهٔ پسندیده
همه کشور چو مردم دیده
جرم او خرد بود چون اکسیر
باز معنی بزرگ و قدر خطیر
فکرت او به خشندی و به خشم
اندک و دوربین چو مردم چشم
دولت از بهر میر دولتشاه
جامه از مهر کرد و خانه ز ماه
فلک از بهر خدمت در اوی
گشته مانند تاج افسر اوی
چون توانست بندگی کردن
پس بدانست بنده پروردن
چون پیمبر به یثرب افتاده
آمده باز و مکه بگشاده
بوده خوب و نسیب چون یوسف
هم به طفلی غریب چون یوسف
مایهٔ روح صورت خوبش
او چو یوسف پدر چو یعقوبش
از درون هم چراغ و هم مونس
وز برون هم شمامه هم مجلس
بوده بحر کفایتش ز صفا
بوده بر درایتش ز وفا
آن یکی پر جواهر احسان
وآن دگر پر بواهر برهان
روی و خویش چنان ملک دل ساز
خلق نیکوش منهی غماز
از برون گرچه نعت خون دارد
مشک غماز اندرون دارد
در کفش چون سنان کمر بندد
خون همی ریزد و همی خنند
گر گریزد ز زشت و از نیکو
بوی خلش بگوید اینک او
خلق او گویی از پی دل و دین
باد زد کاروان خلخ و چین
خلق او را که گویی از پی دل
بنده گل شد چو بردمید از گل
دلش از باغ آن جهانی به
خلقتش از آب زندگانی به
عزم و حزمش ازل فریب چو صدق
خلق و خلقتش ابد شکیب چو عشق
آخر از برگ سوسن و گلزار
بی نوا کی بود نسیم بهار
تا چو خورشید بر دو عالم تافت
هردو عالم به خدمتش بشتافت
صفت شید در دو ابرو داشت
قوت شیر در دو بازو داشت
چشم دولت بدو شده است قریر
شاهی او همی کند تقریر
اوست اکنون سلالهٔ شاهی
دولت او را گزیده همراهی
زور و زر بهر خلق دار نبیل
گل نباشد به رنگ و بوی بخیل
عقل او در سحرگه فضلا
آفتابیست در شب عقلا
عدل او در ولایت تیمار
چون نسیم سحر به فصل بهار
برگرفت از عطا و عدل و محل
گفت و گو از میان عمر و اجل
لطف او هفت خوان اسرافیل
قهر او چار میخ عزرائیل
دست رادش به جود پیوستن
فارغ است از گشادن و بستن
پر گهر همچو گوش و گردن کان
آب ظرفش ز روی و موی چکان
چون نماید به روح صورت راز
چون زند بر فلک به خشم آواز
گرچه چشمست چرخ چون عبهر
گوش گردد همه چو سیسنبر
چشم گوشست بهر آوازش
گوش چشم است از پی رازش
گرچه با قامت کشیده رود
عقل در راه او به دیده رود
ور ببیند جمال او را حور
از ریاض دل و حیاض حبور
کند از بهر زینت جاهش
پرده داری خاک درگاهش
خرد و جان و طبع در فرمان
این سه جوید همی ز عفوش امان
تا چه فرماید آن سپهر سرور
چو گشاید ز روی پردهٔ نور
بارهٔ بخت او چو رخش قدر
هرگز او در نیاید اندر سر
گردن گردنان به طوق سخاش
خوش بود بسته بهر جود و عطاش
فلکی گرد نیک و بد می گرد
چون شدی قطب گرد خود می گرد
پدری کو چنین پسر دارد
جفت جان دیده ای به سر دارد
هرکجا آفتاب و در باشد
در و بام از نظاره پر باشد
ای امیر بلند پایه چو مهر
همره عمر تست دور سپهر
نفخ صورست از تو جود و کرم
دست بذل تو کور و مرده درم
ای بهی طلعت بهان فشان
وی قوی طالع قوی فرمان
دست جود تو در شب دیجور
پایدارست تا به روز نشور
زانکه تا خلق را خبر باشد
شام بر دشمنت سحر باشد
منتهای بدی منی داند
برتری در فروتنی داند
نخوتش هرچه کم به نیروتر
قدرتش هرچه بیش خوش خوتر
همه رویش به عدل و دین باشد
در امارت عمارت این باشد
دارد از یاد کرد منت عار
اینت نیکی کن فرامش کار
بذل او بر بگیر مقصور است
لفظ او از چنین کنم دور است
بوسه جای سر و کله پایش
مرجع آفتاب و مه رایش
خانهٔ اوست خانهٔ شاهی
خانهٔ مشتری بود ماهی
بندگانند شاه و یزدان را
بنده تر پادشاه گیهان را
شاه را چشم از او شده روشن
رام او شد زمانهٔ توسن
این چنین ارج و این چنین تعظیم
برسد حکم او به هفت اقلیم
جود او شکر را کند زنده
جاه او خلق را کند بنده
باد هردم برای مقصودش
شکر شکر بر سر جودش
یارب او را برای خوش نفسان
به قصارای آرزو برسان
سخنی گفتم از ثنای امیر
آمد اکنون گه دعای وزیر
English translation
As long as there is heart, fortune, and vision Generosity, culture, wisdom, and eminence May the fortune of the two worlds be upon the king The king and the son of the king, Dawlatshah He upon whose face is the glory of kings Following his stream is the flow of kings He who, like the sun, is worthy of the heavens And he who, like the full moon, nourishes journeys in the sky For the sake of conquering himself and his ill-wishers Servant of the king and master of kings Silent, just, and splendid like an angel The eighth of the seven kings of heaven Having suffered like Joseph after living in comfort In exile, and having become a king again Gone like Siavash from a new calamity And returned like Kay Khosrow Like Joseph in his childhood, the king Was nurtured by hardship for the sake of the throne Though he was not tainted with impurity The crucible of exile purified him The exiled king was like Jamshid He was small and great like a signet ring Small in body but great in command Just like the signet ring of Solomon He was small but saw much of the world He was the pupil of the eye, therefore he saw it The pupil of the eye, without seeing the hidden Even in its smallness sees the world Not even a dot, yet this world is in it Not even an atom, yet the sky is in it His life is short and his wisdom great Like the awakened eye of intellect Though he has not counted many years and months No wise child is truly small Seen through the approved eye The whole country is like the pupil of the eye His body was small like the elixir Yet his meaning was great and his worth immense His thought, in satisfaction and anger Small and far-seeing like the pupil of the eye Fortune, for the sake of Emir Dawlatshah Made a garment of the sun and a house of the moon The heavens, to serve at his door Have become like the crown and diadem for him Since he could perform servitude Thus he learned how to nurture servants Like the Prophet who fell back to Yathrib And returned to conquer Mecca Good and of noble lineage like Joseph Also a stranger in childhood like Joseph The source of the soul is his beautiful face He is like Joseph, his father like Jacob From within, both a lamp and a companion And from without, both a fragrant breeze and a gathering The sea of his competence has been from purity His understanding has been grounded in loyalty That one full of the jewels of beneficence And the other full of the brilliant proofs His face and his character so angelic, captivating hearts His good nature preventing the talebearer Though from the outside he has the attribute of blood Inside he possesses the revealing musk In his hand, when the spear girds its waist It sheds blood and laughs If he flees from the ugly and the good The fragrance of his character says, Here he is His character, you would say, for the sake of heart and religion Wind struck the caravan of Khallukh and China His character, which you say is for the heart The rose became its servant when it bloomed from the clay His heart is better than the garden of the other world His nature is better than the water of life His resolve and prudence deceive eternity like truth His character and creation endure forever like love After all, from the leaf of the lily and the rose garden When will the spring breeze be destitute? Since he shone on both worlds like the sun Both worlds hastened to serve him He had the attribute of the sun in his two eyebrows He had the strength of a lion in his two arms The eye of fortune is comforted by him It confirms his kingship He is now the descendant of kings Fortune has chosen to accompany him Keep strength and gold for the people, O noble one The flower is not stingy with its color and scent His intellect in the dawn of the learned Is a sun in the night of the wise His justice in the realm of care Is like the morning breeze in the season of spring By his giving, justice, and position, he removed The dispute between life and death His grace is the seven tables of Israfil His wrath is the four pegs of Azrael His generous hand, joined with bounty Is free from opening and closing Full of jewels like the ear and neck of the mine The water of his vessel dripping from face and hair When he shows the form of secrets to the soul When he angrily shouts at the heavens Though the wheel of heaven is an eye like the narcissus It all becomes an ear like the wild thyme The eye is an ear for his voice The ear is an eye seeking his secret Although he walks with a tall stature Intellect travels his path upon its eyes And if the houri sees his beauty From the gardens of the heart and the pools of joy For the ornament of his rank she would perform The sweeping of the dust of his threshold Intellect, soul, and nature are under his command These three seek safety in his forgiveness What will that heaven of joy command When he lifts the veil of light from his face? The steed of his fortune is like the Rakhsh of destiny It never stumbles headlong The necks of the proud with the collar of his generosity Are happily bound for the sake of his bounty and gifts You revolve like the heavens around good and bad Since you became the pole, you revolve around yourself A father who has such a son Has an eye paired with his soul in his head Wherever there is sun and pearls The doors and roofs are full of spectators O emir of high rank like the sun The rotation of the heavens is the companion of your life Generosity and bounty are like the blast of the trumpet from you Your giving hand resurrects the blind and the dead coin O one of beautiful countenance scattering splendor And O one of strong fortune and strong command The hand of your generosity in the pitch-dark night Endures until the day of resurrection Because as long as the people know Evening for your enemy will be like dawn He knows egoism to be the ultimate evil He finds superiority in humility The less his pride, the stronger he is The more his power, the better his disposition His whole direction is toward justice and religion In governance, this is true cultivation He considers the mention of an obligation a shame Such a doer of good who is forgetful of his favors His giving is limited to take His speech is far from I will do so His foot is the kissing place for heads and crowns His judgment is the reference point for the sun and moon His house is the house of kingship The house of Jupiter is in Pisces They are servants to the king and to God Even more serving to the king of the world The king's eye is brightened by him The untamed time has become tamed for him With such worth and such reverence His command reaches the seven climes His generosity brings gratitude to life His rank makes the people his servants May there be every moment for his purpose Sugar of gratitude upon his generosity O Lord, for the sake of the good-hearted Bring him to the ultimate desire I spoke words in praise of the Emir Now comes the time for the prayer of the Vizier
0
1
Tags
Humanities
Literature
Persian Literature Prerequisite Course
Related
بخش ۱ - مقدّمهٔ رفاء / Section 1 - The Preface of Rafa
بخش ۱ - در توحید باری تعالی / Section 1 - On the Oneness of God the Exalted
بخش ۲ - فصل معرفت / Section 2 - The Chapter on Gnosis
بخش ۳ - فصل وحدت و شرح عظمت / Section 3 - Chapter on Unity and Description of Grandeur
بخش ۵ - فصل اندر صفا و اخلاص / Section 5 - Chapter on Purity and Sincerity
بخش ۴ - فصل تنزیه قِدم / Section 4 - The Chapter on the Sanctification of Pre-Eternity
بخش ۶ - التمثیل فی شأن من کان فی هذه اعمی فهو فیالآخرة اعمی جماعة العمیان و احوال الفیل / Section 6 - The Allegory regarding 'Whoever is blind in this world will be blind in the Hereafter': The Group of Blind Men and the States of the Elephant
بخش ۸ - التمثیل فی اصحاب تمنّی السوء / Section 8 - The Allegory regarding those who wish for evil
بخش ۷ - فصل فی ان الاستواء معقول والکیفیة مجهول / Section 7 - The Chapter on: 'Establishing' is Comprehensible and the Modality is Unknown
بخش ۱۰ - فی الحفظ و المراقبة / Section 10 - On Vigilance and Self-Observation
بخش ۱۱ - التمثیل فی قوم یؤتون الزکوة / Section 11 - The Allegory regarding a People Who Pay the Alms
بخش ۱۲ - فیالحکمة و سبب رزق الرازق / Section 12 - On Wisdom and the Cause of the Provider's Provision
بخش ۱۳ - فیالهدایة / Section 13 - On Guidance
بخش ۱۵ - فصل اندر تقدیس / Section 15 - Chapter on Sanctification
بخش ۱۶ - داستان باستان / Section 16 - The Ancient Tale
بخش ۱۷ - التمثیل لقوم ینظرون بعین الاحوال «مُناظِرَة الوَلَدِ مَعَ الوالِد» / Section 17 - The Allegory for a People Who Look with the Eye of Squinting (or Circumstances): 'The Debate of the Son with the Father'
بخش ۱۸ - فی زینةالاطفال / Section 18 - On the Ornament of Children
بخش ۲۱ - فیالامثال والمواعظ، الفقر سواد الوجه والدُّنیا دارالزوال و تغیّرالاحوال و الانتقال / Section 21 - On Proverbs and Admonitions: Poverty is the Blackness of the Face, and the World is the House of Decline, the Change of Conditions, and Passing Away
بخش ۲۲ - در بینیازی از غیر خدایتعالی و دست در وی زدن از سر حقیقت / Section 22 - On Independence from Other Than God the Exalted and Clinging to Him in Truth
بخش ۲۳ - اندر تضرّع و عجز / Section 23 - On Supplication and Helplessness
بخش ۲۴ - حکایت / Section 24 - The Tale
بخش ۲۵ - اندر ذکر و یاد کردن / Section 25 - On Remembrance and Recollection
بخش ۹ - فصل اندر درجات / Section 9 - Chapter on Degrees
بخش ۲۶ - حکایت / Section 26 - The Tale
بخش ۲۷ - تمثیل / Section 27 - The Allegory
بخش ۲۸ - فی ذکر دارِالبقاء / Section 28 - On the Mention of the Abode of Eternity
بخش ۲۹ - اندر وجود و عدم / Section 29 - On Existence and Non-Existence
بخش ۳۰ - اندر شُکر گوید / Section 30 - On Gratitude
بخش ۳۱ - اندر شکر و شکایت / Section 31 - On Gratitude and Complaint
بخش ۳۲ - فیاطّلاعه علی ضمائرالعباد / Section 32 - On His Awareness of the Inner Secrets of the Servants
بخش ۱۴ - فی المُجاهدة / Section 14 - On Spiritual Struggle
بخش ۳۳ - اندر رزق گوید / Section 33 - On Sustenance
بخش ۳۴ - تمثیل / Section 34 - A Parable
بخش ۳۵ - حکایت مرغ با گبر / Section 35 - The Tale of the Bird and the Zoroastrian
بخش ۳۶ - تمثیل در بیداری / Section 36 - Parable on Wakefulness
بخش ۳۷ - اندر حب و محبت / Section 37 - On Love and Affection
بخش ۳۸ - اندر تجرید گوید / Section 38 - On Detachment
بخش ۱۹ - فصل اندر صُنع و قدرت / Section 19 - Chapter on Divine Artistry and Power
بخش ۳۹ - فی سلوک طریق الآخرة / Section 39 - On Treading the Path of the Hereafter
بخش ۴۰ - التمثیل لابن الغافل والاب العاقل / Section 40 - The Allegory of the Heedless Son and the Wise Father
بخش ۴۱ - حکایت / Section 41 - The Tale
بخش ۴۲ - فیالتوکّل / Section 42 - On Trust
بخش ۴۳ - فی توکل العجوز / Section 43 - On the Trust of the Old Woman
بخش ۴۴ - ایضاً فیالتوکّل / Section 44 - Also on Trust
بخش ۲۰ - فی تعظیم قدره / Section 20 - On Exalting His Power
بخش ۴۵ - التمثّل فیالرؤیاء و تعبیره و هو ثمانون رؤیا عجیبة / Section 45 - On Exemplification in Dreams and Its Interpretation, which includes eighty wondrous dreams
بخش ۴۶ - فی رؤیا الأثواب و الأوانی / Section 46 - On Dreaming of Garments and Vessels
بخش ۴۷ - فی رؤیا الصنّاعین / Section 47 - On the Dreams of Artisans
بخش ۴۸ - فی رؤیا البهائم / Section 48 - On Dreaming of Beasts
بخش ۴۹ - فی رؤیاء السّباع / Section 49 - On Dreaming of Predatory Beasts