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2
1057-1081

  • 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 1060
  • 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 1065
  • 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 1070
  • 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 1075
  • 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 1080
  • 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.