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2
556-580

  • 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 ذوق‏تر 560
  • (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 می‏شدی‏ 565
  • 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 لمع‏ 570
  • 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 سری‏ 575
  • 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?

  • پیش چشم او خیال جاه و زر ** همچنان باشد که موی اندر بصر 580
  • The fancy of power and wealth before his eye is just as a hair in the eye,