که مرا رنجی است مضطر گشتهام ** من ز رنج از مخمصه بگذشتهام3415
For I have a pain; I am reduced to necessity: because of the pain, I have passed beyond starvation.
در ضرورت هست هر مردار پاک ** بر سر منکر ز لعنت باد خاک
In sore need any carcase is clean (lawful to eat)––may curses fall like dust on the head of him that denies it!”
گرد خمخانه بر آمد آن مرید ** بهر شیخ از هر خمی او میچشید
The disciple went round the wine-cellar, tasting of every jar on the Shaykh’s behalf.
در همه خمخانهها او می ندید ** گشته بد پر از عسل خم نبید
In all the wine-cellars (that he visited) he found no wine the jars of wine had become full of honey.
گفت ای رندان چه حال است این چه کار ** هیچ خمی در نمیبینم عقار
He said, “O topers, what state of things is this? What is the matter? I find no wine in any jar.”
جمله رندان نزد آن شیخ آمدند ** چشم گریان دست بر سر میزدند3420
All the topers came to that Shaykh, weeping and beating their heads with their hands.
در خرابات آمدی شیخ اجل ** جمله میها از قدومت شد عسل
(They said), “Thou camest into the tavern, O most exalted Shaykh, and in consequence of thy coming-all the wines have turned to honey.
کرده ای مبدل تو می را از حدث ** جان ما را هم بدل کن از خبث
Thou hast changed the wine (and purified it) from filth change our souls also (and purify them) from defilement!”
گر شود عالم پر از خون مال مال ** کی خورد بندهی خدا الا حلال
If the (whole) world be filled to the brim with blood, how should the servant of God drink aught but what is hallowed?
گفتن عایشه مصطفی را علیه السلام که تو بیمصلا به هر جا نماز میکنی چون است
How ‘Á’isha—may God be well-pleased with her!—said to Mustafá (Mohammed), on whom be peace, “Thou performest the prayer anywhere, without a prayer-carpet. How is that?”
عایشه روزی به پیغمبر بگفت ** یا رسول الله تو پیدا و نهفت
One day ‘Á’isha said to the Prophet, “O Messenger of Allah, openly and secretly
هر کجا یابی نمازی میکنی ** میدود در خانه ناپاک و دنی3425
Thou performest a prayer in whatever place thou mayst find, (even whilst) unclean and low (people) are running about in the house;
مستحاضه و طفل و آلودهی پلید ** کرد مستعمل به هر جا که رسید
Although thou knowest that any dirty child makes unclean every place he comes to."
گفت پیغمبر که از بهر مهان ** حق نجس را پاک گرداند بدان
The Prophet said, “Know that God makes impure (things) pure for the (spiritually) great.
سجدهگاهم را از آن رو لطف حق ** پاک گردانید تا هفتم طبق
On that account the grace of God has made my place of worship to be pure (everywhere, even) up to the seventh tier (of Heaven).”
هان و هان ترک حسد کن با شهان ** ور نه ابلیسی شوی اندر جهان
Beware and beware! Cease from envying the (spiritual) kings, else you will become a devil in the world.
کاو اگر زهری خورد شهدی شود ** تو اگر شهدی خوری زهری بود3430
For if he drink poison, it turns to honey; (but) if you eat honey, it is poison (to you);
کاو بدل گشت و بدل شد کار او ** لطف گشت و نور شد هر نار او
For he has been changed, and his action has been changed: he has become the Grace (of God), and every fire in him has been turned into Light.
قوت حق بود مر بابیل را ** ور نه مرغی چون کشد مر پیل را
The abábíl (swifts) had the power of God (in them); else, how should a bird kill an elephant?
لشکری را مرغکی چندی شکست ** تا بدانی کان صلابت از حق است
A number of little birds broke an (entire) army—so that you may know that that strength is from God.
گر تو را وسواس آید زین قبیل ** رو بخوان تو سورهی اصحاب فیل
If temptation of this kind come to you, go, read the Súra concerning the Possessors of the Elephant.
ور کنی با او مری و همسری ** کافرم دان گر تو ز ایشان سر بری3435
And if you contend and engage in rivalry with him (the saint), deem me an infidel if you save your head from them.
کشیدن موش مهار شتر را و متعجب شدن موش در خود
How the mouse pulled (the rope attached to) the camel's nose-ring and became self conceited.
موشکی در کف مهار اشتری ** در ربود و شد روان او از مری
A little mouse caught in his forelegs a camel's leading-rope and from emulation went off (with it).
اشتر از چستی که با او شد روان ** موش غره شد که هستم پهلوان
By reason of the readiness with which the camel set out along with him, the mouse was duped into thinking himself a hero.
بر شتر زد پرتو اندیشهاش ** گفت بنمایم ترا تو باش خوش
The ray of his thought struck the camel. He (the camel) said (aside), “I will show thee (presently)! Enjoy thyself!”
تا بیامد بر لب جوی بزرگ ** کاندر او گشتی زبون پیل سترگ
(All went well) till he (the mouse) came to the bank of a great river, at which any lion or wolf would have lost heart.
موش آن جا ایستاد و خشک گشت ** گفت اشتر ای رفیق کوه و دشت3440
There the mouse stopped and became paralysed. The camel said, “O my companion o’er hill and plain,
این توقف چیست حیرانی چرا ** پا بنه مردانه اندر جو در آ
What is this standing still (for)? Why art thou dismayed? Step (forward) like a man! Go into the river!
تو قلاووزی و پیش آهنگ من ** در میان ره مباش و تن مزن
Thou art my guide and leader: don't halt midway and be dumbfounded!”
گفت این آب شگرف است و عمیق ** من همیترسم ز غرقاب ای رفیق
He (the mouse) said, “This is a huge and deep river: I am afraid of being drowned, O comrade.”
گفت اشتر تا ببینم حد آب ** پا در او بنهاد آن اشتر شتاب
Said the camel, “Let me see the limit (depth) of the water,” and he quickly set foot in it.
گفت تا زانوست آب ای کور موش ** از چه حیران گشتی و رفتی ز هوش3445
“The water,” he said, “is (only) up to the knee. O blind mouse, wherefore didst thou become dismayed and lose thy wits?”
گفت مور تست و ما را اژدهاست ** که ز زانو تا به زانو فرقهاست
He (the mouse) replied, “It is (as) an ant to you, but to me it is a dragon, for there are differences between one knee and another.
گر ترا تا زانو است ای پر هنر ** مر مرا صد گز گذشت از فرق سر
If it is (only) up to your knee, O excellent one, it is a hundred ells higher than the crown of my head.”
گفت گستاخی مکن بار دگر ** تا نسوزد جسم و جانت زین شرر
He (the camel) said, “Another time, do not behave (so) boldly, lest thy body and soul be consumed by these sparks.
تو مری با مثل خود موشان بکن ** با شتر مر موش را نبود سخن
Contend with mice like thyself: a mouse has nothing to say to a camel.”
گفت توبه کردم از بهر خدا ** بگذران زین آب مهلک مر مرا3450
He (the mouse) said, “I repent. For God's sake, get me across this deadly water!”
رحم آمد مر شتر را گفت هین ** برجه و بر کودبان من نشین
The camel took pity. “Hark,” said he, “jump up and sit on my hump.
این گذشتن شد مسلم مر مرا ** بگذرانم صد هزاران چون ترا
This passage has been vouchsafed to me: I would take across hundreds of thousands like thee.”
چون پیمبر نیستی پس رو به راه ** تا رسی از چاه روزی سوی جاه
Since you are not a prophet, go on the road (after the prophets), that one day you may come from the pit (of fleshliness) to (spiritual) place and power.
تو رعیت باش چون سلطان نهای ** خود مران چون مرد کشتیبان نهای
Be a vassal since you are not a lord: do not steer (the boat) yourself, since you are not the boatman.
چون نهای کامل دکان تنها مگیر ** دستخوش میباش تا گردی خمیر3455
Since you are not (spiritually) perfect, do not take a shop (by yourself) alone. Be pliant to the hand, in order that you may become leavened (like dough).
أنصتوا را گوش کن خاموش باش ** چون زبان حق نگشتی گوش باش
Give ear to (the Divine command), “Keep silence,” be mute; since you have not become the tongue (mouthpiece) of God, be an ear.
ور بگویی شکل استفسار گو ** با شهنشاهان تو مسکینوار گو
And if you speak, speak in the form of a request for explanation: speak to the (spiritual) emperors as a lowly beggar.
ابتدای کبر و کین از شهوت است ** راسخی شهوتت از عادت است
The beginning of pride and hatred is in (worldly) lust, and the rootedness of your lust is from habit.
چون ز عادت گشت محکم خوی بد ** خشم آید بر کسی کت واکشد
When an evil disposition becomes confirmed by habit, you are enraged with any one who restrains you.
چون که تو گل خوار گشتی هر که او ** واکشد از گل ترا باشد عدو3460
After you have become an eater of clay, any one who restrains you from (eating) clay is your enemy.
بت پرستان چون که خو با بت کنند ** مانعان راه بت را دشمنند
Since idolaters are devoted to the idol, they are foes to them that prevent their access (to it).
چون که کرد ابلیس خو با سروری ** دید آدم را حقیر او از خری
Since Iblís had become accustomed to being leader, he in his folly regarded Adam with contempt.
که به از من سروری دیگر بود ** تا که او مسجود چون من کس شود
Saying, “Is there another leader superior to me, so that he should be worshipped by one like me?”
سروری زهر است جز آن روح را ** کاو بود تریاق لانی ز ابتدا
Leadership is poison, except to the spirit that from the beginning hath (in himself) abundance of the antidote.