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.
این چنین رنجور را گفت ای عمو ** حق تعالی اعملوا ما شتم
O uncle, (it was) in reference to a sick man like this (that) God most High said, ‘Do what ye will.”
گفت رو هین خیر بادت جان عم ** من تماشای لب جو می‌روم
He (the sick man) said, “(Now) go; look you, my dear nephew, I am going for a walk on the bank of the river.”
بر مراد دل همی‌گشت او بر آب ** تا که صحت را بیابد فتح باب
He was strolling beside the water, as his heart desired, in order that he might find the door to health opened to him.
بر لب جو صوفیی بنشسته بود ** دست و رو می‌شست و پاکی می‌فزود
On the river-bank a Súfí was seated, washing his hands and face and cleansing himself more and more.
او قفااش دید چون تخییلیی ** کرد او را آرزوی سیلیی 1330
He saw the nape of his (the Súfí's) neck and, like a crazy man, felt a longing to give it a slap;
بر قفای صوفی حمزه‌پرست ** راست می‌کرد از برای صفع دست
(So) he raised his hand to inflict a blow on the nape of the pottage-worshipping Súfí,
کارزو را گر نرانم تا رود ** آن طبیبم گفت کان علت شود
Saying (to himself), “The physician told me it would make me ill if I would not let my desire have its way.
سیلیش اندر برم در معرکه ** زانک لا تلقوا بایدی تهلکه
I will give him a slap in quarrel, for (God hath said), ‘Do not cast yourselves with your own hands into destruction.’
تهلکه‌ست این صبر و پرهیز ای فلان ** خوش بکوبش تن مزن چون دیگران
O such-and-such, this self-restraint and abstinence is (thy) destruction: give him a good blow, do not keep quiet like the others.”
چون زدش سیلی برآمد یک طراق ** گفت صوفی هی هی ای قواد عاق 1335
When he slapped him, there was the sound of a crack: the Súfí cried, “Hey, hey, O rascally pimp!”
خواست صوفی تا دو سه مشتش زند ** سبلت و ریشش یکایک بر کند
The Súfí was about to give him two or three blows with his fist and tear out his moustache and beard piecemeal (but refrained from doing so).
خلق رنجور دق و بیچاره‌اند ** وز خداع دیو سیلی باره‌اند
Mankind are (like) sufferers from phthisis and without a remedy (for their disease), and through the Devil's deception they are passionately addicted to slapping (each other).
جمله در ایذای بی‌جرمان حریص ** در قفای همدگر جویان نقیص
All (of them) are eager to injure the innocent and are seeking (to find) fault behind each others' backs.
ای زننده بی‌گناهان را قفا ** در قفای خود نمی‌بینی جزا
O you who strike the napes of the guiltless, don't you see the retribution (that is coming) behind you?
ای هوا را طب خود پنداشته ** بر ضعیفان صفع را بگماشته 1340
O you who fancy that (indulgence of) desire is your (right) medicine and inflict slaps on the weak,
بر تو خندید آنک گفتت این دواست ** اوست که آدم را به گندم رهنماست
He who told you that this is the cure (for your disease) mocked at you: ’tis he that guided Adam to the wheat,
که خورید این دانه او دو مستعین ** بهر دارو تا تکونا خالدین
Saying, “O ye twain who implore help, eat this grain as a remedy that ye may abide (in Paradise) for ever.”