خاص دلاکش بد و محرم نصوح ** بلک هم‌چون دو تنی یک گشته روح 2295
Nasúh was her private shampooer and confidant; nay (they were) as two bodies with one soul.
گوهر ار بردست او بردست و بس ** زو ملازم‌تر به خاتون نیست کس
(Hence the women had said), “If (any one) has taken the pearl, only he can have taken it: none is more closely attached to the Lady than he.
اول او را خواست جستن در نبرد ** بهر حرمت داشتش تاخیر کرد
At first she wished to search him forcibly, (but) from respect for his reputation she delayed,
تا بود کان را بیندازد به جا ** اندرین مهلت رهاند خویش را
In the hope that he might drop it (the pearl) somewhere and (thus) save himself during the respite.”
این حلالیها ازو می‌خواستند ** وز برای عذر برمی‌خاستند
They were begging him to grant these absolutions and were rising up to excuse themselves.
گفت بد فضل خدای دادگر ** ورنه زآنچم گفته شد هستم بتر 2300
He replied, “’Twas the grace of God, who deals justice; else I am worse than what has been said (of me).
چه حلالی خواست می‌باید ز من ** که منم مجرم‌تر اهل زمن
Why should absolution be begged of me? for I am the most sinful of (all) the people in the world.
آنچ گفتندم ز بد از صد یکیست ** بر من این کشفست ار کس را شکیست
The evil they spoke of me is (but) a hundredth part (of that which I have committed): this is clearly known to me, if any one has a doubt (concerning it).
کس چه می‌داند ز من جز اندکی ** از هزاران جرم و بد فعلم یکی
What does any one know of me but a little—(what but) one of my thousand sins and evil deeds?
من همی دانم و آن ستار من ** جرمها و زشتی کردار من
I know, and He who draws a veil (of concealment) over me (knows) my sins and the wickedness of my conduct.
اول ابلیسی مرا استاد بود ** بعد از آن ابلیس پیشم باد بود 2305
At first an Iblís was my teacher; afterwards Iblís was (mere) wind in comparison with me.
حق بدید آن جمله را نادیده کرد ** تا نگردم در فضیحت روی‌زرد
God saw all that (iniquity), (but) made as though He saw it not, lest I should be openly dishonoured by its exposure.
باز رحمت پوستین دوزیم کرد ** توبه‌ی شیرین چو جان روزیم کرد
Moreover, (the Divine) Mercy exercised the furrier's craft on me and bestowed on me a repentance sweet as life.
هر چه کردم جمله ناکرده گرفت ** طاعت ناکرده آورده گرفت
Whatever (ill deeds) I had done, it took them as not having been done; and my undone (acts of) obedience it took as having been performed.
هم‌چو سرو و سوسنم آزاد کرد ** هم‌چو بخت و دولتم دلشاد کرد
It made me free (pure and noble) as the cypress and the lily; it made me glad of heart as fortune and felicity.
نام من در نامه‌ی پاکان نوشت ** دوزخی بودم ببخشیدم بهشت 2310
It inscribed my name in the register of the righteous: I was one doomed to Hell; it gave me Paradise.
آه کردم چون رسن شد آه من ** گشت آویزان رسن در چاه من
(When) I cried ‘Alas,’ my ‘Alas’ became a rope, and the rope was let down into my well.
آن رسن بگرفتم و بیرون شدم ** شاد و زفت و فربه و گلگون شدم
I clutched that rope and climbed out: I became glad and strong and stout and rosy.
در بن چاهی همی‌بودم زبون ** در همه عالم نمی‌گنجم کنون
(Formerly) I was lying in misery at the bottom of a well: now I am not contained in the whole world.
آفرینها بر تو بادا ای خدا ** ناگهان کردی مرا از غم جدا
Praises be unto Thee, O God! Thou didst suddenly put me afar from sorrow.
گر سر هر موی من یابد زبان ** شکرهای تو نیاید در بیان 2315
If the tip of every hair of me should gain a tongue (power to speak), (yet) the thanks due to Thee are inexpressible.
می‌زنم نعره درین روضه و عیون ** خلق را یا لیت قومی یعلمون
Amidst these gardens and fountains I am crying to the people, ‘Oh, would that my folk did but know!’”
باز خواندن شه‌زاده نصوح را از بهر دلاکی بعد از استحکام توبه و قبول توبه و بهانه کردن او و دفع گفتن
How the princess again invited Nasúh to shampoo her, after his repentance had taken firm hold and was accepted (by God), and how he made an excuse and refused to comply.
بعد از آن آمد کسی کز مرحمت ** دختر سلطان ما می‌خواندت
Afterwards some one came (to Nasúh), saying, “The daughter of our sovereign graciously invites thee.
دختر شاهت همی‌خواند بیا ** تا سرش شویی کنون ای پارسا
The King's daughter invites thee: come and wash her head now, O devout one.
جز تو دلاکی نمی‌خواهد دلش ** که بمالد یا بشوید با گلش
Her heart desires no shampooer except thee to massage her or wash her with clay.”
گفت رو رو دست من بی‌کار شد ** وین نصوح تو کنون بیمار شد 2320
He answered, “Begone, begone! My hand is not in practice, and thy (friend) Nasúh is now fallen sick.
رو کسی دیگر بجو اشتاب و تفت ** که مرا والله دست از کار رفت
Go, look for some one else hastily and speedily, for by God my hand has gone out of business.”
با دل خود گفت کز حد رفت جرم ** از دل من کی رود آن ترس و گرم
(Then) he said to himself, “My sin passed beyond (all) bounds: how should that terror and anguish (ever) go from my mind?
من بمردم یک ره و باز آمدم ** من چشیدم تلخی مرگ و عدم
I died (to self) once (and for all), and (then) I came back (to spiritual life): I tasted the bitterness of death and non-existence.
توبه‌ای کردم حقیقت با خدا ** نشکنم تا جان شدن از تن جدا
I have turned to God with real repentance: I will not break (that vow) till my soul shall be parted from my body.
بعد آن محنت کرا بار دگر ** پا رود سوی خطر الا که خر 2325
After such a tribulation, whose foot should move towards danger a second time, unless it be (the foot of) an ass?”
حکایت در بیان آنک کسی توبه کند و پشیمان شود و باز آن پشیمانیها را فراموش کند و آزموده را باز آزماید در خسارت ابد افتد چون توبه‌ی او را ثباتی و قوتی و حلاوتی و قبولی مدد نرسد چون درخت بی‌بیخ هر روز زردتر و خشک‌تر نعوذ بالله
Story demonstrating that (when) a person repents and feels remorse and then forgets his feelings of remorse and tries again what he has tried (before), he falls into everlasting perdition. Unless his repentance be reinforced by a (great) firmness and strength and by a (great) sweetness and acceptance (experienced inwardly), it is like a rootless tree, more faded and withered every day. We take refuge with God (from that).
گازری بود و مر او را یک خری ** پشت ریش اشکم تهی و لاغری
(Once) there was a washerman, who had an ass with a sore on its back and empty-bellied and lean.
در میان سنگ لاخ بی‌گیاه ** روز تا شب بی‌نوا و بی‌پناه
(He kept it) in ground covered with stones, where no grass grew: from morning till night it went without food and shelter.
بهر خوردن جز که آب آنجا نبود ** روز و شب بد خر در آن کور و کبود
Except water, there was nothing for it to eat or drink: the ass was in that miserable state by day and by night.
آن حوالی نیستان و بیشه بود ** شیر بود آنجا که صیدش پیشه بود
In the neighbourhood was a reed-bed and a jungle, where a lion lived whose occupation was hunting.
شیر را با پیل نر جنگ اوفتاد ** خسته شد آن شیر و ماند از اصطیاد 2330
A battle took place between the lion and a fierce elephant: the lion was wounded and disabled from going to hunt.
مدتی وا ماند زان ضعف از شکار ** بی‌نوا ماندند دد از چاشت‌خوار
On account of his weakness he was unable to hunt for some time, and the (smaller) wild animals were deprived of their morning-meal;
زانک باقی‌خوار شیر ایشان بدند ** شیر چون رنجور شد تنگ آمدند
For they used to eat the lion's leavings: when the lion became ill they suffered distress.
شیر یک روباه را فرمود رو ** مر خری را بهر من صیاد شو
The lion gave orders to a fox, saying, “Go and hunt an ass for me.
گر خری یابی به گرد مرغزار ** رو فسونش خوان فریبانش بیار
If you find an ass round about the meadow, go, charm him with specious talk, beguile him, and bring him (here).
چون بیابم قوتی از گوشت خر ** پس بگیرم بعد از آن صیدی دگر 2335
As soon as I gain some strength from (eating) the flesh of the ass, then afterwards I will seize another victim.
اندکی من می‌خورم باقی شما ** من سبب باشم شما را در نوا
I will eat (only) a little, ye (shall have) the rest: I am the means (appointed) for you as regards (your supply of) food.
یا خری یا گاو بهر من بجوی ** زان فسونهایی که می‌دانی بگوی
Procure for me either an ass or an ox: address (to them) some of the charming words that you know (how to use).
از فسون و از سخنهای خوشش ** از سرش بیرون کن و اینجا کشش
Deprive him of his wits by flatteries and fair words and bring him here.”
تشبیه کردن قطب کی عارف واصلست در اجری دادن خلق از قوت مغفرت و رحمت بر مراتبی کی حقش الهام دهد و تمثیل بشیر که دد اجری خوار و باقی خوار ویند بر مراتب قرب ایشان بشیر نه قرب مکانی بلک قرب صفتی و تفاصیل این بسیارست والله الهادی
Parable of the Qutb (Pole), who is the gnostic united with God, in respect of his dispensing to the people their rations of forgiveness and mercy in the order and degree which God inspires him to observe; and a comparison of him with the lion, for the (smaller) wild animals partake of the lion's rations and eat his leavings in proportion to their nearness to him—not nearness in space but nearness in quality. The details of this (subject) are many, and God is the (best) Guide.
قطب شیر و صید کردن کار او ** باقیان این خلق باقی‌خوار او
The Qutb is (like) the lion, and it is his business to hunt: (all) the rest, (namely), these people (of the world), eat his leavings.
تا توانی در رضای قطب کوش ** تا قوی گردد کند صید وحوش 2340
So far as you can, endeavour to satisfy the Qutb, so that he may gain strength and hunt the wild beasts.
چو برنجد بی‌نوا مانند خلق ** کز کف عقلست جمله رزق حلق
When he is ailing, the people remain unfed, for all food provided for the gullet comes from the hand of reason,
زانک وجد حلق باقی خورد اوست ** این نگه دار ار دل تو صیدجوست
Since the ecstasies (spiritual experiences) of the people are (only) his leavings. Keep this (in mind), if your heart desires the (spiritual) prey.
او چو عقل و خلق چون اعضا و تن ** بسته‌ی عقلست تدبیر بدن
He is like the reason, and the people are like the members of the body: the management of the body depends on the reason.
ضعف قطب از تن بود از روح نی ** ضعف در کشتی بود در نوح نی
The weakness of the Qutb is bodily, not spiritual: the weakness lies in the Ship (Ark), not in Noah.