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2
2738-2762

  • چون شود از رنج و علت دل سلیم ** طعم کذب و راست را باشد علیم‏
  • When the heart becomes whole (is healed) of pain and disease, it will recognize the flavour of falsehood and truth.

  • حرص آدم چون سوی گندم فزود ** از دل آدم سلیمی را ربود
  • When Adam's greed for the wheat waxed great, it robbed Adam's heart of health.

  • پس دروغ و عشوه‏ات را گوش کرد ** غره گشت و زهر قاتل نوش کرد 2740
  • Then he gave ear to your lies and enticements: he was befooled and drank the killing poison.

  • کژدم از گندم ندانست آن نفس ** می‏پرد تمییز از مست هوس‏
  • At that moment he knew not scorpion (kazhdum) from wheat (gandum): discernment flies from one that is drunken with vain desire.

  • خلق مست آرزویند و هوا ** ز آن پذیرایند دستان ترا
  • The people are drunken with cupidity and desire: hence they are accepting your cheatery.

  • هر که خود را از هوا خود باز کرد ** چشم خود را آشنای راز کرد
  • Whoever has rid his nature of vain desire has (thereby) made his (spiritual) eye familiar with the secret.

  • شکایت قاضی از آفت قضا و جواب گفتن نایب او را
  • How a cadi complained of the calamity of (holding) the office of cadi, and how his deputy answered him.

  • قاضیی بنشاندند او می‏گریست ** گفت نایب قاضیا گریه ز چیست‏
  • They installed a cadi, (and meanwhile) he wept. The deputy said, ‘O cadi, what are you weeping for?

  • این نه وقت گریه و فریاد تست ** وقت شادی و مبارک باد تست‏ 2745
  • This is not the time for you to weep and lament: it is the time for you to rejoice and receive felicitations.’

  • گفت اه چون حکم راند بی‏دلی ** در میان آن دو عالم جاهلی‏
  • ‘Ah,’ said he, ‘how shall a man without insight pronounce judgement—an ignorant man (decide) between two who know?

  • آن دو خصم از واقعه‏ی خود واقفند ** قاضی مسکین چه داند ز آن دو بند
  • Those two adversaries are acquainted with their own case: what should the poor cadi know of those two tangles?

  • جاهل است و غافل است از حالشان ** چون رود در خونشان و مالشان‏
  • He is ignorant and unaware of their (real) state: how should he proceed (to give judgment) concerning their lives and property?’

  • گفت خصمان عالمند و علتی ** جاهلی تو لیک شمع ملتی‏
  • He (the deputy) said, ‘The litigants know (the truth of their case) and (nevertheless) are unsound (prejudiced); you are ignorant (of the facts), but you are the luminary of the whole body (of Moslems),

  • ز انکه تو علت نداری در میان ** آن فراغت هست نور دیده‏گان‏ 2750
  • Because you have no prejudice to interfere (with your discernment), and that freedom (from prejudice) is light to the eyes;

  • و آن دو عالم را غرضشان کور کرد ** علمشان را علت اندر گور کرد
  • While those two who know are blinded by their self-interest: prejudice has put their knowledge into the grave.

  • جهل را بی‏علتی عالم کند ** علم را علت کژ و ظالم کند
  • Unprejudicedness makes ignorance wise; prejudice makes knowledge perverse and iniquitous.

  • تا تو رشوت نستدی بیننده‏ای ** چون طمع کردی ضریر و بنده‏ای‏
  • So long as you accept no bribe, you are seeing; when you act covetously, you are blind and enslaved.’

  • از هوا من خوی را واکرده‏ام ** لقمه‏های شهوتی کم خورده‏ام‏
  • I have turned my nature away from vain desire: I have not eaten delicious morsels.

  • چاشنی گیر دلم شد با فروغ ** راست را داند حقیقت از دروغ‏ 2755
  • My heart, which tastes (and distinguishes), has become bright (like a clear mirror): it really knows truth from falsehood.

  • به اقرار آوردن معاویه ابلیس را
  • How Mu‘áwiya—may God be well-pleased with him!— induced Iblís to confess.

  • تو چرا بیدار کردی مر مرا ** دشمن بیداریی تو ای دغا
  • Why did you awaken me? You are the enemy of wakefulness, O trickster.

  • همچو خشخاشی همه خواب آوری ** همچو خمری عقل و دانش را بری‏
  • You are like poppy-seeds: you put every one to sleep. You are like wine: you take away understanding and knowledge.

  • چار میخت کرده‏ام هین راست گو ** راست را دانم تو حیلتها مجو
  • I have impaled you. Come, tell the truth, I know what is true: do not seek evasions.

  • من ز هر کس آن طمع دارم که او ** صاحب آن باشد اندر طبع و خو
  • I expect from every person (only) that of which by nature and disposition he is the owner.

  • من ز سرکه می‏نجویم شکری ** مر مخنث را نگیرم لشکری‏ 2760
  • I do not look for any sugar from vinegar; I do not take the catamite for a soldier.

  • همچو گبران من نجویم از بتی ** کاو بود حق یا خود از حق آیتی‏
  • I do not, like (idolatrous) infidels, seek (expect) from an idol that it should be God or even a sign from God.

  • من ز سرگین می‏نجویم بوی مشک ** من در آب جو نجویم خشت خشک‏
  • I do not seek the smell of musk from dung; I do not seek dry bricks in river water.