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 چشم485
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 کند490
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).
هین مشو غره بدان گفت حزین ** بار بر گاو است و بر گردون حنین495
Beware! Be not duped by those sorrowful words” the ox bears the load, but it is the cart that moans (creaks).
هم مقلد نیست محروم از ثواب ** نوحهگر را مزد باشد در حساب
Even the imitator is not disappointed of the (Divine) recompense: the professional mourner gets his wages at the (time of) reckoning.
کافر و مومن خدا گویند لیک ** در میان هر دو فرقی هست نیک
(Both) infidel and true believer say “God,” but there is a good difference between the two.
آن گدا گوید خدا از بهر نان ** متقی گوید خدا از عین جان
The beggar says “God” for the sake of bread; the devout man says “God” from his soul.
گر بدانستی گدا از گفت خویش ** پیش چشم او نه کم ماندی نه پیش
If the beggar distinguished (God as He really is) from his own saying (the name of God), neither less nor more would remain before his eye.
سالها گوید خدا آن نان خواه ** همچو خر مصحف کشد از بهر کاه500
For years that bread-seeker says “god”; like the ass, he carries the Qur’án for the sake of (being fed with) straw.