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6
1301-1325

  • که درونشان صد قیامت نقد هست  ** کمترین آنک شود همسایه مست 
  • For within them (those Elders) there are a hundred immediate (spiritual) resurrections, (of which) the least is this, that their neighbour becomes intoxicated;

  • پس جلیس الله گشت آن نیک‌بخت  ** کو به پهلوی سعیدی برد رخت 
  • Hence that fortunate (disciple) who has devoted himself to a blessed (saint) has become the companion of God.

  • معجزه کان بر جمادی زد اثر  ** یا عصا با بحر یا شق‌القمر 
  • The evidentiary miracle that produced an effect upon something inanimate (is) either (like) the rod (of Moses) or (the passage of) the sea (by the Israelites) or the splitting of the moon.

  • گر ترا بر جان زند بی‌واسطه  ** متصل گردد به پنهان رابطه 
  • If it (the evidentiary miracle) produces an immediate effect upon the soul, (the reason is that) it (the soul) is brought into connexion (with the producer of the effect) by means of a hidden link.

  • بر جمادات آن اثرها عاریه‌ست  ** از پی روح خوش متواریه‌ست  1305
  • The effects produced upon inanimate objects are (only) accessory: they are (really) for the sake of the fair invisible spirit,

  • تا از آن جامد اثر گیرد ضمیر  ** حبذا نان بی‌هیولای خمیر 
  • In order that the inmost heart may be affected by means of that inanimate object. (But) how (much more) excellent is bread (produced) without the substance (of bread), (namely), dough!

  • حبذا خوان مسیحی بی‌کمی  ** حبذا بی‌باغ میوه‌ی مریمی 
  • How excellent is the Messiah's table of food without stint! How excellent is Mary's fruit (that was produced) without an orchard!

  • بر زند از جان کامل معجزات  ** بر ضمیر جان طالب چون حیات 
  • Miracles (proceeding) from the spirit of the perfect (saint) affect the soul of the seeker as life (bestowed on the dead).

  • معجزه بحرست و ناقص مرغ خاک  ** مرغ آبی در وی آمن از هلاک 
  • The miracle is (like) the sea, and the deficient (heedless) man is (like) the land-bird (which perishes in the sea); (but) the water-bird is safe from destruction there.

  • عجزبخش جان هر نامحرمی  ** لیک قدرت‌بخش جان هم‌دمی  1310
  • It (the miracle) bestows infirmity on any one that is uninitiated, but it bestows power on the spirit of an intimate.

  • چون نیابی این سعادت در ضمیر  ** پس ز ظاهر هر دم استدلال گیر 
  • Since you do not feel this bliss in your inmost heart, then continually seek the clue to it from outside,

  • که اثرها بر مشاعر ظاهرست  ** وین اثرها از مثر مخبرست 
  • For effects are apparent to the senses, and these effects give information concerning their producer.

  • هست پنهان معنی هر داروی  ** هم‌چو سحر و صنعت هر جادوی 
  • The virtue of every drug is hidden like magic and the art of any sorcerer;

  • چون نظر در فعل و آثارش کنی  ** گرچه پنهانست اظهارش کنی 
  • (But) when you regard its action and effects, you bring it to light (even) though it is hidden.

  • قوتی کان اندرونش مضمرست  ** چون به فعل آید عیان و مظهرست  1315
  • The potency that is concealed within it is clearly seen and made manifest when it comes into action.

  • چون به آثار این همه پیدا شدت  ** چون نشد پیدا ز تاثیر ایزدت 
  • Since all these things are revealed to you by means of effects, how is not God revealed to you by the production of effects?

  • نه سببها و اثرها مغز و پوست  ** چون بجویی جملگی آثار اوست 
  • Causes and effects, (both) kernel and husk—are not the whole (of them), when you investigate, effects produced by Him?

  • دوست گیری چیزها را از اثر  ** پس چرا ز آثاربخشی بی‌خبر 
  • You make friends with things because of the effect (which they produce): why, then, are you ignorant of Him who produces (all) effects?

  • از خیالی دوست گیری خلق را  ** چون نگیری شاه غرب و شرق را 
  • You make friends with people on the ground of a phantasy: why do not you make friends with the King of west and east?

  • این سخن پایان ندارد ای قباد  ** حرص ما را اندرین پایان مباد  1320
  • This topic hath no end. O (spiritual) emperor, may there be no end to our desire for this (mystic knowledge)!

  • رجوع به قصه‌ی رنجور 
  • Returning to the Story of the sick man.

  • باز گرد و قصه‌ی رنجور گو  ** با طبیب آگه ستارخو 
  • Return (from the digression) and tell the story of the sick man and the wise physician whose nature was to palliate.

  • نبض او بگرفت و واقف شد ز حال  ** که امید صحت او بد محال 
  • He felt his pulse and ascertained his state (of health): (he saw) that it was absurd to hope for his recovery.

  • گفت هر چت دل بخواهد آن بکن  ** تا رود از جسمت این رنج کهن 
  • He said, “Do whatever your heart desires, in order that this old malady may quit your body.

  • هرچه خواهد خاطر تو وا مگیر  ** تا نگردد صبر و پرهیزت زحیر 
  • Do not withhold anything that your inclination craves, lest your self-restraint and abstinence turn to gripes.

  • صبر و پرهیز این مرض را دان زیان  ** هرچه خواهد دل در آرش در میان  1325
  • Know that self-restraint and abstinence are injurious to this disease: proffer to your heart whatever it may desire.