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2
470-494

  • این سزای آن که یابد آب صاف ** همچو خر در جو بمیزد از گزاف‏ 470
  • This is the punishment deserved by him that finds pure water, and like an ass stales impertinently in the stream.

  • گر بداند قیمت آن جوی خر ** او بجای پا نهد در جوی سر
  • If the ass know the value of the stream, instead of his foot he will pull his head in it.

  • او بیابد آن چنان پیغمبری ** میر آبی زندگانی پروری‏
  • He (the fool) finds a prophet like that, a lord of the (life-giving) Water, a cherisher of life:

  • چون نمیرد پیش او کز امر کن ** ای امیر آب ما را زنده کن‏
  • How does not he die before him, saying, “O lord of the Water, make me living by the command ‘Be’?

  • هین سگ نفس ترا زنده مخواه ** کاو عدوی جان تست از دیرگاه‏
  • Take heed! Do not wish your currish (fleshy) soul alive, for it is the enemy of your spirit since long ago.

  • خاک بر سر استخوانی را که آن ** مانع این سگ بود از صید جان‏ 475
  • Dust be on the head of the bones that hinder this cur from hunting the spirit!

  • سگ نه‏ای بر استخوان چون عاشقی ** دیوچه‏وار از چه بر خون عاشقی‏
  • (If) you are not a cur, how are you in love with bones? Why are you in love with blood, like a leech?

  • آن چه چشم است آن که بیناییش نیست ** ز امتحانها جز که رسواییش نیست‏
  • What (sort of) eye is that that hath no sight, and gets nothing but disgrace from the tests (to which it is put)?

  • سهو باشد ظنها را گاه گاه ** این چه ظن است این که کور آمد ز راه‏
  • Opinions are sometimes erroneous, (but) what (sort of) opinion is this that is blind to the (right) road?

  • دیده آ بر دیگران نوحه‏گری ** مدتی بنشین و بر خود می‏گری‏
  • O eye, thou makest lament for others: sit down awhile and weep for thyself!

  • ز ابر گریان شاخ سبز و تر شود ** ز آنکه شمع از گریه روشن‏تر شود 480
  • The bough is made green and fresh by the weeping cloud, for the (same) reason that the candle is made brighter by (its) weeping.

  • هر کجا نوحه کنند آن جا نشین ** ز آنکه تو اولیتری اندر حنین‏
  • Wheresoever people are lamenting, sit you there (and lament), because you have a better right to moan (than they have),

  • ز آن که ایشان در فراق فانی‏اند ** غافل از لعل بقای کانی‏اند
  • Inasmuch as they are (concerned) with parting from that which passes away, and are forgetful of the ruby of everlasting-ness that belongs to the mine (of Reality);

  • ز آن که بر دل نقش تقلید است بند ** رو به آب چشم بندش را برند
  • Inasmuch as the stamp of blind imitation is (as) a lock upon the heart;-go, scrape off (dissolve) its lock with tears-;

  • ز آن که تقلید آفت هر نیکویی است ** که بود تقلید اگر کوه قوی است‏
  • Inasmuch as imitation is the bane of every good quality; imitation is (but) a straw, (even) if it is a mighty mountain.

  • گر ضریری لمترست و تیز خشم ** گوشت پاره‏ش دان چو او را نیست چشم‏ 485
  • If a blind man is big and choleric, deem him (only) a piece of flesh, since he has no eye (eye-sight).

  • گر سخن گوید ز مو باریکتر ** آن سرش را ز آن سخن نبود خبر
  • Though he (the blind imitator) speak words finer than a hair, his heart has no knowledge of these words.

  • مستیی دارد ز گفت خود و لیک ** از بر وی تا به می راهی است نیک‏
  • He has a certain intoxication from his own words, but there is a good way (distance) between him and the Wine.

  • همچو جوی است او نه او آبی خورد ** آب از او بر آب خواران بگذرد
  • He is like a river-bed: it does not drink any water; the water passes through it to the water-drinkers.

  • آب در جو ز آن نمی‏گیرد قرار ** ز آن که آن جو نیست تشنه و آب خوار
  • The water does not settle in the river-bed because the river-bed is not thirsty and water-drinking.

  • همچو نایی ناله‏ی زاری کند ** لیک بیگار خریداری کند 490
  • Like a reed-flute, he makes a piteous lament, but he (only) seeks a purchaser (admirer).

  • نوحه‏گر باشد مقلد در حدیث ** جز طمع نبود مراد آن خبیث‏
  • The imitator in his discourse is (like) a professional mourner: that wicked man has no motive except cupidity.

  • نوحه‏گر گوید حدیث سوزناک ** لیک کو سوز دل و دامان چاک‏
  • The professional mourner utters burning words (of grief), but where is the glow of heart (heartfelt sorrow) and the rent skirt?

  • از محقق تا مقلد فرق‏هاست ** کاین چو داود است و آن دیگر صداست‏
  • Between the true knower and the blind imitator there are (great) differences, for the former is like David, while the other is (but) an echo.

  • منبع گفتار این سوزی بود ** و آن مقلد کهنه آموزی بود
  • The source of the former’s words is a glow (of feeling), whereas the imitator is one who learns old things (by rote).