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4
1323-1347

  • اشتر کوری مهار تو رهین ** تو کشش می‌بین مهارت را مبین
  • Thou art a blind camel, and thy toggle is in (His) keeping: do thou regard the act of drawing, do not regard thy toggle.

  • گر شدی محسوس جذاب و مهار ** پس نماندی این جهان دارالغرار
  • If the Drawer and the toggle became perceptible (to the senses), then this world would no longer remain the abode of heedlessness (delusion).

  • گبر دیدی کو پی سگ می‌رود ** سخره‌ی دیو ستنبه می‌شود 1325
  • (If) the infidel saw that he was going after a cur and was being made subject to the hideous Devil,

  • در پی او کی شدی مانند حیز ** پی خود را واکشیدی گبر نیز
  • How should he go at its heels like a catamite (base sycophant)? The infidel too would step back.

  • گاو گر واقف ز قصابان بدی ** کی پی ایشان بدان دکان شدی
  • If the cow were acquainted with the butchers, how should she follow them to that (butcher's) shop,

  • یا بخوردی از کف ایشان سبوس ** یا بدادی شیرشان از چاپلوس
  • Or eat bran from their hands, or give them milk on account of (their) coaxing (her)?

  • ور بخوردی کی علف هضمش شدی ** گر ز مقصود علف واقف بدی
  • And if she ate, how should the fodder be digested by her, if she were aware of the purpose of the fodder?

  • پس ستون این جهان خود غفلتست ** چیست دولت کین دوادو با لتست 1330
  • Heedlessness (delusion), then, is in sooth the pillar (support) of this world: what is dawlat (worldly fortune)? for this dawádaw (running to and fro) is (accompanied) with lat (blows).

  • اولش دو دو به آخر لت بخور ** جز درین ویرانه نبود مرگ خر
  • The beginning thereof is daw, daw (run, run); in the end (it is) lat khwar (suffer blows): the death of the ass is not (occurring) except in this wilderness.

  • تو به جد کاری که بگرفتی به دست ** عیبش این دم بر تو پوشیده شدست
  • Whenever thou hast earnestly taken a work in hand, its faultiness has become veiled to thee at this moment.

  • زان همی تانی بدادن تن به کار ** که بپوشید از تو عیبش کردگار
  • Thou art able to give thyself up to the work, (only) because the Creator veils its faultiness from thee.

  • همچنین هر فکر که گرمی در آن ** عیب آن فکرت شدست از تو نهان
  • Likewise, (with) every thought in which thou art hot (eager), the faultiness of that thought of thine has become hidden from thee.

  • بر تو گر پیدا شدی زو عیب و شین ** زو رمیدی جانت بعد المشرقین 1335
  • If its faultiness and disgrace were made visible to thee, thy soul would flee from it (as far as) the distance between east and west.

  • حال که آخر زو پشیمان می‌شوی ** گر بود این حال اول کی دوی
  • The state (of mind) in which at last thou repentest of it (of a faulty action)—if this should be thy state (of mind) at first, how wouldst thou run (for the sake of that action)?

  • پس بپوشید اول آن بر جان ما ** تا کنیم آن کار بر وفق قضا
  • Therefore He (God) at first veiled (the real nature of) that from our souls, in order that we might perform that action in accordance with the Divine destiny.

  • چون قضا آورد حکم خود پدید ** چشم وا شد تا پشیمانی رسید
  • When the Divine destiny brought its ordainment into view, the eye was opened, so that repentance arrived.

  • این پشیمانی قضای دیگرست ** این پشیمانی بهل حق را پرست
  • This repentance is another (manifestation of the) Divine destiny: abandon this repentance, worship God!

  • ور کنی عادت پشیمان خور شوی ** زین پشیمانی پشیمان‌تر شوی 1340
  • And if thou make (it) a habit and become addicted to repentance, because of this (habitual) repentance thou wilt become more repentant.

  • نیم عمرت در پریشانی رود ** نیم دیگر در پشیمانی رود
  • One half of thy life will pass in distraction and the other half will pass in repentance.

  • ترک این فکر و پریشانی بگو ** حال و یار و کار نیکوتر بجو
  • Take leave of this (anxious) thought and repentance: seek a better (spiritual) state and friend and work.

  • ور نداری کار نیکوتر به دست ** پس پشیمانیت بر فوت چه است
  • And if thou hast no better work in hand, then for the omission of what (work) is thy repentance?

  • گر همی دانی ره نیکو پرست ** ور ندانی چون بدانی کین به دست
  • If thou knowest the good way, worship (God); and if thou dost not know (it), how dost thou know that this way (in which thou art going) is evil?

  • بد ندانی تا ندانی نیک را ** ضد را از ضد توان دید ای فتی 1345
  • Thou dost not know evil till thou knowest good: (only) from (one) contrary is it possible to discern (the other) contrary, O youth.

  • چون ز ترک فکر این عاجز شدی ** از گناه آنگاه هم عاجز بدی
  • Since (as thou sayest) thou wert rendered impotent to abandon the thought of this (repentance), at that time thou wert also impotent to commit sin.

  • چون بدی عاجز پشیمانی ز چیست ** عاجزی را باز جو کز جذب کیست
  • Since thou wert impotent (to commit sin), on account of what is thy repentance? Inquire concerning impotence, by whose pull (exertion of power) is it (produced)?