تا خر از هر که بود من واخرم ** ور نه توزیعی کنند ایشان زرم555
So that I might buy back the ass from (the purchaser) whoever he is, or else they might divide my money (amongst themselves and return the ass to me).
صد تدارک بود چون حاضر بدند ** این زمان هر یک به اقلیمی شدند
There were a hundred ways of mending (the injury) when they (the Súfís) were present, (but) now each one is gone to a (different) clime.
من که را گیرم که را قاضی برم ** این قضا خود از تو آمد بر سرم
Whom should I seize? Whom should I take to the Cadi? ’Tis from you in sooth that this judgement has come upon me.
چون نیایی و نگویی ای غریب ** پیش آمد این چنین ظلمی مهیب
How wouldn't you come and say (to me), ‘O stranger, such a terrible outrage has occurred’?”
گفت و الله آمدم من بارها ** تا ترا واقف کنم زین کارها
“By God,” said he, “I came several times to inform you of these doings,
تو همیگفتی که خر رفت ای پسر ** از همه گویندگان با ذوقتر560
(But) you were always saying, ‘The ass is gone, O son,’ with more gusto than all (the others) who said it.
باز میگشتم که او خود واقف است ** زین قضا راضی است مردی عارف است
(So) I was (always) going back, (thinking), ‘He himself is aware; he is satisfied with this (Divine) judgement: he is a man that knows (God)’.”
گفت آن را جمله میگفتند خوش ** مر مرا هم ذوق آمد گفتنش
The Súfí said, “They all were saying (it) merrily, (so) I also took delight in saying it.
مر مرا تقلیدشان بر باد داد ** که دو صد لعنت بر آن تقلید باد
Blind imitation of them has brought me to ruin: two hundred curses be on that imitation!
خاصه تقلید چنین بیحاصلان ** خشم ابراهیم با بر آفلان
Especially (on) imitation of such good-for-nothing rascals— the wrath of Abraham be on them that sink!
عکس ذوق آن جماعت میزدی ** وین دلم ز آن عکس ذوقی میشدی565
The delight of that company (of Súfís) was casting a reflexion, and this heart of mine was becoming delighted by that reflexion.”
عکس چندان باید از یاران خوش ** که شوی از بحر بیعکس آب کش
The reflexion (cast) from goodly friends is necessary until you become, without (the aid of any) reflexion, a drawer of water from the Sea.
عکس کاول زد تو آن تقلید دان ** چون پیاپی شد شود تحقیق آن
Know that the reflexion first cast is (only) imitation, (but) when it has become successive (continually recurrent) it turns into (direct) realisation (of the truth).
تا نشد تحقیق از یاران مبر ** از صدف مگسل نگشت آن قطره در
Until it has become realisation, do not part from the friends (by whom you are guided); do not break away from the shell: the rain-drop has not (yet) become a pearl.
صاف خواهی چشم و عقل و سمع را ** بر دران تو پردههای طمع را
If you wish eye and understanding and hearing to be pure, tear in pieces the curtains of selfish desire,
ز انکه آن تقلید صوفی از طمع ** عقل او بر بست از نور و لمع570
Because the Súfí's imitation, (which arose) from desire, debarred his understanding from the light and radiance.
طمع لوت و طمع آن ذوق و سماع ** مانع آمد عقل او را ز اطلاع
Desire for the viands and desire for that delight (shown by the Súfís) and for the samá‘ hindered his understanding from (gaining) knowledge (of what had happened).
گر طمع در آینه برخاستی ** در نفاق آن آینه چون ماستی
If desire were to arise in the mirror, that mirror would be like us in (respect of) hypocrisy.
گر ترازو را طمع بودی به مال ** راست کی گفتی ترازو وصف حال
If the balance had desire for riches, how would the balance give a true description of the case?
هر نبیی گفت با قوم از صفا ** من نخواهم مزد پیغام از شما
Every prophet has said in sincerity to his people, “I ask not from you the wages for my message.
من دلیلم حق شما را مشتری ** داد حق دلالیم هر دو سری575
I am (only) a guide; God is your purchaser: God has appointed me to act as broker on both sides.
چیست مزد کار من دیدار یار ** گر چه خود بو بکر بخشد چل هزار
What are the wages for my work? The sight of the Friend (God), even though Abú Bakr give me forty thousand (dirhems).
چل هزار او نباشد مزد من ** کی بود شبه شبه در عدن
My wages are not his forty thousand (dirhems): how should glass beads be like the pearls of Aden?”
یک حکایت گویمت بشنو به هوش ** تا بدانی که طمع شد بند گوش
I will tell you a story: listen to it attentively, that you may know that selfish desire is a plug in the ear.
هر که را باشد طمع الکن شود ** با طمع کی چشم و دل روشن شود
Whosoever hath (such) desire becomes a stammerer (morally confused); with desire (present), how should the (spiritual) eye and the heart become bright?