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62-86

  • جنس چیزی چون ندید ادراک او ** نشنود ادراک منکرناک او
  • Inasmuch as its (the embryo's) perception has not seen anything of the kind, its incredulous perception would not listen (to the truth);

  • همچنانک خلق عام اندر جهان ** زان جهان ابدال می‌گویندشان
  • Just as in this world the Abdál speak of that (other) world to the common folk,

  • کین جهان چاهیست بس تاریک و تنگ ** هست بیرون عالمی بی بو و رنگ
  • Saying, “This world is an exceeding dark and narrow pit; outside is a world without scent or colour”:

  • هیچ در گوش کسی زیشان نرفت ** کین طمع آمد حجاب ژرف و زفت 65
  • Naught (of their words) entered into the ear of a single one of them, for this (sensual) desire is a barrier huge and stout.

  • گوش را بندد طمع از استماع ** چشم را بندد غرض از اطلاع
  • Desire closes the ear (and hinders it) from hearing; self-interest closes the eye (and hinders it) from beholding,

  • همچنانک آن جنین را طمع خون ** کان غذای اوست در اوطان دون
  • Even as, in the case of the embryo, desire for the blood which is its nourishment in the low abodes

  • از حدیث این جهان محجوب کرد ** غیر خون او می‌نداند چاشت خورد
  • Debarred it from (hearkening to) the news of this world: it knows no breakfast but blood.

  • قصه‌ی خورندگان پیل‌بچه از حرص و ترک نصیحت ناصح
  • Story of those who ate the young elephant from greed and because they neglected the advice of the sincere counsellor.

  • آن شنیدی تو که در هندوستان ** دید دانایی گروهی دوستان
  • Hast thou heard that in India a sage espied a party of friends?

  • گرسنه مانده شده بی‌برگ و عور ** می‌رسیدند از سفر از راه دور 70
  • Left hungry, lacking provisions, and naked, they were coming from travel on a far road.

  • مهر داناییش جوشید و بگفت ** خوش سلامیشان و چون گلبن شکفت
  • His wisdom's love was stirred (within him), and he gave them a fair greeting and blossomed like a rose-bush.

  • گفت دانم کز تجوع وز خلا ** جمع آمد رنجتان زین کربلا
  • “I know,” he said, “that anguish has gathered upon you from this Karbalá (of suffering) in consequence of hunger and emptiness;

  • لیک الله الله ای قوم جلیل ** تا نباشد خوردتان فرزند پیل
  • But, for God's sake, for God's sake, O illustrious company, let not your food be the young of the elephant!

  • پیل هست این سو که اکنون می‌روید ** پیل‌زاده مشکرید و بشنوید
  • The elephant is in this direction that ye are now going; do not tear in pieces the elephant's offspring, but hearken (to me).

  • پیل‌بچگانند اندر راهتان ** صید ایشان هست بس دلخواهتان 75
  • The young elephants are on your road: to hunt them down is what your hearts desire exceedingly.

  • بس ضعیف‌اند و لطیف و بس سمین ** لیک مادر هست طالب در کمین
  • They are very weak and tender and very fat, but their mother is searching (after them and) lying in wait.

  • از پی فرزند صد فرسنگ راه ** او بگردد در حنین و آه آه
  • She will roam a hundred leagues' distance in quest of her children, moaning and making lament.

  • آتش و دود آید از خرطوم او ** الحذر زان کودک مرحوم او
  • Fire and smoke issue from her trunk: beware of (hurting) those pitied (cherished) children of hers!”

  • اولیا اطفال حق‌اند ای پسر ** غایبی و حاضری بس با خبر
  • O son, the saints are God's children: (both) in (their) absence and presence (He is) well aware (of what befalls them).

  • غایبی مندیش از نقصانشان ** کو کشد کین از برای جانشان 80
  • Do not deem absence (from Him) to be the result of imperfection on their part, for He takes vengeance for the sake of their spirits (which are one with Him).

  • گفت اطفال من‌اند این اولیا ** در غریبی فرد از کار و کیا
  • He said, “These saints are My children in exile, sundered from (My) dominion and glory;

  • از برای امتحان خوار و یتیم ** لیک اندر سر منم یار و ندیم
  • (They are) despised and orphaned for the sake of probation, but secretly I am their friend and intimate.

  • پشت‌دار جمله عصمتهای من ** گوییا هستند خود اجزای من
  • All of them are supported by My protections: you may say they are in sooth parts of Me.

  • هان و هان این دلق‌پوشان من‌اند ** صد هزار اندر هزار و یک تن‌اند
  • Take heed! Take heed! These are My dervishes; they are a hundred thousand thousand and (yet) they are one body.”

  • ورنه کی کردی به یک چوبی هنر ** موسیی فرعون را زیر و زبر 85
  • Else, how should a Moses have overthrown Pharaoh by means of one goodly rod?

  • ورنه کی کردی به یک نفرین بد ** نوح شرق و غرب را غرقاب خود
  • Else, how should Noah have submerged East and West in his Flood by means of one evil curse?