تا نگویی مر مرا بسیار گو ** من ز صد یک گویم و آن همچو مو3505
Take heed not to call me garrulous: I say (only) one in a hundred, and that (one) like a hair.
تشنیع صوفیان بر آن صوفی که پیش شیخ بسیار میگوید
How some Súfís abused a certain Súfí, saying that he talked too much in the presence of the Shaykh.
صوفیان بر صوفیی شنعت زدند ** پیش شیخ خانقاهی آمدند
Some Súfís abused a certain Súfí, and came to the Shaykh of the convent,
شیخ را گفتند داد جان ما ** تو از این صوفی بجو ای پیشوا
And said to the Shaykh, “Demand justice for our souls from this Súfí, O Guide!”
گفت آخر چه گله ست ای صوفیان ** گفت این صوفی سه خو دارد گران
He said, “Why, what is the complaint, O Súfís?” He (their spokesman) replied, “This Súfí has three annoying habits:
در سخن بسیار گو همچون جرس ** در خورش افزون خورد از بیست کس
In speech he is garrulous as a bell; in eating he eats more than twenty persons;
ور بخسبد هست چون اصحاب کهف ** صوفیان کردند پیش شیخ زحف3510
And if he sleep, he is like the Men of the Cave.” (Thus) did the Súfís march to war (against him) before the Shaykh.
شیخ رو آورد سوی آن فقیر ** که ز هر حالی که هست اوساط گیر
The Shaykh turned his face towards that dervish, saying, “In every case that exists, take the middle (course).
در خبر خیر الأمور أوساطها ** نافع آمد ز اعتدال أخلاطها
(It is stated) in Tradition that the best things are the mean (those between the two extremes): the (four) humours are beneficial through being in equipoise.
گر یکی خلطی فزون شد از عرض ** در تن مردم پدید آید مرض
If by accident (any) one humour become excessive, disease appears in the human body.
بر قرین خویش مفزا در صفت ** کان فراق آرد یقین در عاقبت
Do not exceed in (any) quality him that is thy yoke-fellow, for that will assuredly bring about separation (between you) in the end.
نطق موسی بد بر اندازه و لیک ** هم فزون آمد ز گفت یار نیک3515
The speech of Moses was in measure, but even so it exceeded the words of his good friend.
آن فزونی با خضر آمد شقاق ** گفت رو تو مکثری هذا فراق
That excess resulted in (his) opposing Khadir; and he (Khadir) said, ‘Go, thou art one that talks too much: this is a (cause of) separation (between us).’
موسیا بسیار گویی دور شو ** ور نه با من گنگ باش و کور شو
O (thou who resemblest) Moses, thou art garrulous. Go far off, or else be dumb with me and blind!
ور نرفتی وز ستیزه شستهای ** تو به معنی رفتهای بگسستهای
And if thou goest not, but remainest sitting (here) in despite (of me), thou art gone in reality and severed (from my company).”
چون حدث کردی تو ناگه در نماز ** گویدت سوی طهارت رو به تاز
When suddenly you commit an act of (legal) impurity in the ritual prayer, it (the prayer) says to you, “Go speedily to purify yourself”;
ور نرفتی خشک جنبان میشوی ** خود نمازت رفت بنشین ای غوی3520
And if you go not, you will be moving (exerting yourself) in vain; verily your prayer is gone beforehand (already), O misguided man!
رو بر آنها که هم جفت تواند ** عاشقان و تشنهی گفت تواند
Go to them that are your mates, (them) that are enamoured of your discourse and thirsting for it.
پاسبان بر خوابناکان بر فزود ** ماهیان را پاسبان حاجت نبود
One who keeps watch is superior to those who slumber: the (spiritual) fish have no need of one who keeps watch.
جامه پوشان را نظر بر گازر است ** جان عریان را تجلی زیور است
Those who wear clothes look to the launderer, (but) the soul of the naked hath (Divine) illumination as its adornment.
یا ز عریانان به یک سو باز رو ** یا چو ایشان فارغ از تن جامه شو
Either withdraw (and turn) aside from the naked, or like them become free from body-garments.
ور نمیتانی که کل عریان شوی ** جامه کم کن تا ره اوسط روی3525
And if you cannot become wholly naked, make your garments less, so that you may tread the middle path.
عذر گفتن فقیر به شیخ
How the dervish excused himself to the Shaykh.
پس فقیر آن شیخ را احوال گفت ** عذر را با آن غرامت کرد جفت
Then the dervish told the Shaykh how the case stood, and coupled excuses with the discharge of that obligation.
مر سؤال شیخ را داد او جواب ** چون جوابات خضر خوب و صواب
To the Shaykh's questions he gave answer good and right, like the answers of Khadir—
آن جوابات سؤالات کلیم ** کش خضر بنمود از رب علیم
(Namely) those answers to the questions of Moses which Khadir, (inspired) by the all-knowing Lord, set forth to him,
گشت مشکلهاش حل و افزون زیاد ** از پی هر مشکلش مفتاح داد
(So that) his difficulties became solved, and he (Khadir) gave to him (Moses) the key to every question (in a way) beyond telling.
از خضر درویش هم میراث داشت ** در جواب شیخ همت بر گماشت3530
The dervish also had (a spiritual) inheritance from Khadir; (hence) he bent his will to answering the Shaykh.
گفت راه اوسط ار چه حکمت است ** لیک اوسط نیز هم با نسبت است
He said, “Although the middle path is (the way of) wisdom, yet the middle path too is relative.
آب جو نسبت به اشتر هست کم ** لیک باشد موش را آن همچو یم
Relatively to a camel, the water in the stream is little, but to a mouse it is like the ocean.
هر که را باشد وظیفه چار نان ** دو خورد یا سه خورد هست اوسط آن
If any one has an allowance of four loaves and eats two or three, that is the mean;
ور خورد هر چار دور از اوسط است ** او اسیر حرص مانند بط است
But if he eat all the four, it is far from the mean: he is in bondage to greed, like a duck.
هر که او را اشتها ده نان بود ** شش خورد میدان که اوسط آن بود3535
If one has appetite for ten loaves and eats six, know that that is the mean.
چون مرا پنجاه نان هست اشتهی ** مر ترا شش گرده هم دستیم نی
When I have appetite for fifty loaves, and you for (no more than) six scones, we are not equivalent.
تو به ده رکعت نماز آیی ملول ** من به پانصد در نیایم در نحول
You may be tired by ten rak‘as (of prayer), I may not be worn thin by five hundred.
آن یکی تا کعبه حافی میرود ** و آن یکی تا مسجد از خود میشود
One goes bare-foot (all the way) to the Ka‘ba, and one becomes beside himself (with exhaustion in going) as far as the mosque.
آن یکی در پاکبازی جان بداد ** وین یکی جان کند تا یک نان بداد
One in utter self-devotion gives his life, one is agonised at giving a single loaf.
این وسط در با نهایت میرود ** که مرا آن را اول و آخر بود3540
This mean belongs to (the realm of) the finite, for that (finite) has a beginning and end.
اول و آخر بباید تا در آن ** در تصور گنجد اوسط یا میان
A beginning and end are necessary in order that the mean or middle (point) between them may be conceived in imagination.
بینهایت چون ندارد دو طرف ** کی بود او را میانه منصرف
Inasmuch as the infinite has not (these) two limits, how should the mean be applicable to it?
اول و آخر نشانش کس نداد ** گفت لو کان له البحر مداد
No one has shown it to have beginning or end. He (God) said, ‘If the sea were to become ink for it (the Word of God)…’
هفت دریا گر شود کلی مداد ** نیست مر پایان شدن را هیچ امید
If the Seven Seas should become entirely ink, (still) there is no hope of coming to an end.
باغ و بیشه گر بود یک سر قلم ** زین سخن هرگز نگردد هیچ کم3545
If orchards and forests should become pens altogether, there would never be any decrease in this Word.
آن همه حبر و قلم فانی شود ** وین حدیث بیعدد باقی بود
All that ink and (all those) pens pass away, and this numberless Word is everlasting.
حالت من خواب را ماند گهی ** خواب پندارد مر آن را گمرهی
At times my state resembles sleep: a misguided person may think it is sleep.
چشم من خفته دلم بیدار دان ** شکل بیکار مرا بر کار دان
Know that my eyes are asleep, (but) my heart is awake: know that my (seemingly) inactive form is (really) in action.
گفت پیغمبر که عینای تنام ** لا ینام قلبی عن رب الأنام
The Prophet said, ‘My eyes sleep, (but) my heart is not asleep to the Lord of created beings.’
چشم تو بیدار و دل خفته به خواب ** چشم من خفته دلم در فتح باب3550
Your eyes are awake, and your heart is sunk in slumber; my eyes are asleep, (but) my heart is in (contemplation of) the opening of the door (of Divine grace).
مر دلم را پنج حس دیگر است ** حس دل را هر دو عالم منظر است
My heart hath five senses other (than the physical): both the worlds (external and spiritual) are the stage (theatre) for the senses of the heart.
تو ز ضعف خود مکن در من نگاه ** بر تو شب بر من همان شب چاشتگاه
Do not regard me from (the standpoint of) your infirmity: to you ’tis night, to me that same night is morningtide.
بر تو زندان بر من آن زندان چو باغ ** عین مشغولی مرا گشته فراغ
To you ’tis prison, to me that prison is like a garden: to me the most absolute state of occupation (with the world) has become (a state of spiritual) freedom.
پای تو در گل مرا گل گشته گل ** مر ترا ماتم مرا سور و دهل
Your feet are in the mud; to me the mud has become roses. You have mourning; I have feasting and drums.