اسپر آهن بود صبر ای پدر ** حق نبشته بر سپر جاء الظفر
Self-restraint is an iron shield, O father: upon the shield (of self-restraint) God hath written (the words), “Victory will come.”
صد دلیل آرد مقلد در بیان ** از قیاسی گوید آن را نه از عیان 2470
The imitator brings forward a hundred proofs in his exposition, (but) he speaks (gives) them from ratiocination, not from immediate experience.
مشک‌آلودست الا مشک نیست ** بوی مشکستش ولی جز پشک نیست
He is tinctured with musk, but he is not musk: he has the scent of musk, but he is only dung.
تا که پشکی مشک گردد ای مرید ** سالها باید در آن روضه چرید
In order that a piece of dung may become musk, O disciple, one must browse for years in that (spiritual) garden.
که نباید خورد و جو هم‌چون خران ** آهوانه در ختن چر ارغوان
One must not eat straw and barley, like asses: browse on arghawán, like the musk-deer in Khutan.
جز قرنفل یا سمن یا گل مچر ** رو به صحرای ختن با آن نفر
Do not browse on aught but clove, jasmine, or roses: go to the plain of Khutan in company with those (saintly) personages.
معده را خو کن بدان ریحان و گل ** تا بیابی حکمت و قوت رسل 2475
Accustom your belly to the sweet basil and the rose, that you may gain the wisdom and (spiritual) food of the prophets.
خوی معده زین که و جو باز کن ** خوردن ریحان و گل آغاز کن
Break your belly of its habit of (eating) this straw and barley: begin to eat the sweet basil and the rose.
معده‌ی تن سوی کهدان می‌کشد ** معده‌ی دل سوی ریحان می‌کشد
The corporeal belly leads to the straw-barn; the spiritual belly leads to the sweet basil.
هر که کاه و جو خورد قربان شود ** هر که نور حق خورد قرآن شود
Whoever feeds on straw and barley becomes a sacrifice (qurbán); whoever feeds on the Light of God becomes the Qur’án.
نیم تو مشکست و نیمی پشک هین ** هین میفزا پشک افزا مشک چین
Beware! Half of you is musk and half is dung. Beware! Do not increase the dung, increase the Chinese musk.
آن مقلد صد دلیل و صد بیان ** در زبان آرد ندارد هیچ جان 2480
The imitator brings on to his tongue a hundred proofs and explanations, but he has no soul.
چونک گوینده ندارد جان و فر ** گفت او را کی بود برگ و ثمر
When the speaker has no soul and (spiritual) glory, how should his speech have leaves and fruit?
می‌کند گستاخ مردم را به راه ** او بجان لرزان‌ترست از برگ کاه
He boldly directs people in the Way (to salvation), (though) he is more tremulous (infirm) in soul than a blade of straw.
پس حدیثش گرچه بس با فر بود ** در حدیثش لرزه هم مضمر بود
Therefore, though his discourse may be splendid, tremor (infirmity) is also latent in his discourse.
فرق میان دعوت شیخ کامل واصل و میان سخن ناقصان فاضل فضل تحصیلی بر بسته
The difference between the call of the perfect Shaykh who is united with God and the words of imperfect men whose (spiritual) virtues are acquired and artificial.
شیخ نورانی ز ره آگه کند ** با سخن هم نور را همره کند
The illumined Shaykh makes (his disciples) cognisant of the Way; moreover, he causes the light (of faith) to accompany his words.
جهد کن تا مست و نورانی شوی ** تا حدیثت را شود نورش روی 2485
Strive to become intoxicated and illumined, in order that his light may be (like) the rhyme-letter to your discourse.
هر چه در دوشاب جوشیده شود ** در عقیده طعم دوشابش بود
Whatever (fruit or vegetable) is boiled in grape-juice, the flavour of grape-juice will be (tasted) in its syrup.
از جزر وز سیب و به وز گردگان ** لذت دوشاب یابی تو از آن
(Whether it be syrup) of carrots or apples or quinces or walnuts, you will taste in it the delicious flavour of grape-juice.
علم اندر نور چون فرغرده شد ** پس ز علمت نور یابد قوم لد
When your knowledge is steeped in the light (of faith), then the contumacious folk derive light from your knowledge.
هر چه گویی باشد آن هم نورناک ** که آسمان هرگز نبارد غیر پاک
Whatsoever you say, too, will be luminous, for the sky never rains aught but pure (water).
آسمان شو ابر شو باران ببار ** ناودان بارش کند نبود به کار 2490
Become (like) the sky, become (like) the cloud and shed rain: the spout rains (too), (but) it is not at work (productively).
آب اندر ناودان عاریتیست ** آب اندر ابر و دریا فطرتیست
The water in the spout is borrowed; the water in the cloud and in the sea is original.
فکر و اندیشه‌ست مثل ناودان ** وحی و مکشوفست ابر و آسمان
Your thought and cogitation resemble the spout; inspiration and revelation are (like) the cloud and the sky.
آب باران باغ صد رنگ آورد ** ناودان همسایه در جنگ آورد
The rain-water produces a many-coloured garden; the spout causes your neighbour to quarrel (with you).