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3
3000-3024

  • ساخت سرگین‌دانکی محرابشان ** نام آن محراب میر و پهلوان 3000
  • He (God) hath made a little dunghill their mihráb (place of worship): the name of that mihráb is “prince” and “paladin.”

  • لایق این حضرت پاکی نه‌اید ** نیشکر پاکان شما خالی‌نیید
  • Ye (worldlings) are not fit for this holy Presence: holy men are (like) the sugarcane; ye are (like) the empty reed.

  • آن سگان را این خسان خاضع شوند ** شیر را عارست کو را بگروند
  • These vile wretches grovel before those curs; (but) it is a disgrace to the lion that they should be complaisant to him.

  • گربه باشد شحنه هر موش‌خو ** موش که بود تا ز شیران ترسد او
  • The cat is the (dreaded) overseer of every mouse-natured one: who is the mouse that it should be afraid of the lions?

  • خوف ایشان از کلاب حق بود ** خوفشان کی ز آفتاب حق بود
  • Their fear is (only) of the curs of God: how should they have fear of the Sun of God?

  • ربی الاعلاست ورد آن مهان ** رب ادنی درخور این ابلهان 3005
  • The litany of those great (venerable) ones is “my Lord the most High”; “my lord the most low” is suitable to these fools.

  • موش کی ترسد ز شیران مصاف ** بلک آن آهوتگان مشک‌ناف
  • How should the mouse fear the lions of the (spiritual) battle-field? Nay, (they that fear the lions are) those who have the speed and the musk-bag of the deer.

  • رو به پیش کاسه‌لیس ای دیگ‌لیس ** توش خداوند و ولی نعمت نویس
  • O licker of pots, go to him that licks basins and write him down as thy lord and benefactor!

  • بس کن ار شرحی بگویم دور دست ** خشم گیرد میر و هم داند که هست
  • Enough! If I give a far-reaching exposition, the (worldly) prince will be angered; and besides he knows that it (his case) is (such as has been described).

  • حاصل این آمد که بد کن ای کریم ** با لیمان تا نهد گردن لیم
  • The upshot is this:—“O noble man, do evil to the vile, that the villain may lay his neck (before thee).”

  • با لیم نفس چون احسان کند ** چون لیمان نفس بد کفران کند 3010
  • When he (the noble man) deals kindly with the villain, his (fleshly) soul, the wicked soul shows ingratitude, like the vile.

  • زین سبب بد که اهل محنت شاکرند ** اهل نعمت طاغیند و ماکرند
  • ’Twas on this account that the afflicted are thankful, (while) the fortunate are rebellious and deceitful.

  • هست طاغی بگلر زرین‌قبا ** هست شاکر خسته‌ی صاحب‌عبا
  • The bey with his gold-embroidered coat is rebellious; the distressed wearer of a coarse woollen cloak (‘abá) is thankful.

  • شکر کی روید ز املاک و نعم ** شکر می‌روید ز بلوی و سقم
  • How should thankfulness grow from possessions and riches? Thankfulness grows from tribulation and sickness.

  • قصه عشق صوفی بر سفره‌ی تهی
  • Story of the Súfí's being enamoured of the empty food-wallet.

  • صوفیی بر میخ روزی سفره دید ** چرخ می‌زد جامه‌ها را می‌درید
  • One day a Súfí espied a food-wallet (hanging) on a nail: he began to whirl and rend his garments,

  • بانگ می‌زد نک نوای بی‌نوا ** قحطها و دردها را نک دوا 3015
  • Crying, “Lo, the food of the foodless! Lo, the remedy for famines and pangs (of hunger)!”

  • چونک دود و شور او بسیار شد ** هر که صوفی بود با او یار شد
  • When his smoke and tumult (his ecstasy) waxed great, every one that was a Súfí joined him (imitated his behaviour).

  • کخ‌کخی و های و هویی می‌زدند ** تای چندی مست و بی‌خود می‌شدند
  • They were shouting and shrieking: several were becoming intoxicated and beside themselves.

  • بوالفضولی گفت صوفی را که چیست ** سفره‌ای آویخته وز نان تهیست
  • An idle busybody said to the Súfí, “What is the matter? (Only) a food-wallet hung (on a nail), and it is empty of bread!”

  • گفت رو رو نقش بی‌معنیستی ** تو بجو هستی که عاشق نیستی
  • He (the Súfí) said, “Begone, begone! Thou art a (mere) form without spirit: do thou seek existence (not non-existence), for thou art no lover.”

  • عشق نان بی نان غذای عاشق است ** بند هستی نیست هر کو صادقست 3020
  • The lover's food is love of the bread, without (the existence of) the bread: no one that is sincere (in his love) is in thrall to existence.

  • عاشقان را کار نبود با وجود ** عاشقان را هست بی سرمایه سود
  • Lovers have naught to do with existence: lovers have the interest without (having) the capital.

  • بال نه و گرد عالم می‌پرند ** دست نه و گو ز میدان می‌برند
  • They have no wings, and (yet) they fly round the world; they have no hands, and (yet) they carry off the ball from the polo-field.

  • آن فقیری کو ز معنی بوی یافت ** دست ببریده همی زنبیل بافت
  • That dervish who scented (perceived) Reality used to weave baskets though his hand had been cut off.

  • عاشقان اندر عدم خیمه زدند ** چون عدم یک‌رنگ و نفس واحدند
  • Lovers have pitched their tents in non-existence: they are of one colour (quality) and one essence, like non-existence.