رنج جوع اولی بود خود زان علل ** هم به لطف و هم به خفت هم عمل 2830
Truly the affliction of hunger is better than those maladies in respect both of its subtilty and its lightness and (its effect on devotional) work.
رنج جوع از رنجها پاکیزه‌تر ** خاصه در جوعست صد نفع و هنر
The affliction of hunger is purer than (all other) afflictions, especially (as) in hunger there are a hundred advantages and excellences.
در بیان فضیلت احتما و جوع
Explaining the excellency of abstinence and hunger.
جوع خود سلطان داروهاست هین ** جوع در جان نه چنین خوارش مبین
Indeed hunger is the king of medicines: hark, lay hunger to thy heart, do not regard it with such contempt.
جمله ناخوش از مجاعت خوش شدست ** جمله خوشها بی‌مجاعتها ردست
Everything unsweet is made sweet by hunger: without hunger all sweet things are unacceptable.
مثل
Parable.
آن یکی می‌خورد نان فخفره ** گفت سایل چون بدین استت شره
A certain person was eating bread made of bran: some one asked him, “How are you so fond of this?”
گفت جوع از صبر چون دوتا شود ** نان جو در پیش من حلوا شود 2835
He replied, “When hunger is doubled by self-denial, barley bread is (as sweet as) halwá in my opinion;
پس توانم که همه حلوا خورم ** چون کنم صبری صبورم لاجرم
Therefore when I deny myself once, I can eat halwá entirely, (so) of course I am very self-denying (abstinent).”
خود نباشد جوع هر کس را زبون ** کین علف‌زاریست ز اندازه برون
Hunger, in truth, is not conquered by every one, for this (world) is a place where fodder is abundant beyond measure.
جوع مر خاصان حق را داده‌اند ** تا شوند از جوع شیر زورمند
Hunger is bestowed as a gift on God's elect (alone), that through hunger they may become puissant lions.
جوع هر جلف گدا را کی دهند ** چون علف کم نیست پیش او نهند
How should hunger be bestowed on every beggarly churl? Since the fodder is not scarce they set it before him,
که بخور که هم بدین ارزانیی ** تو نه‌ای مرغاب مرغ نانیی 2840
Saying, “Eat! This is all thou art worth: thou art not a waterfowl, thou art a bread-fowl.”
حکایت مریدی کی شیخ از حرص و ضمیر او واقف شد او را نصیحت کرد به زبان و در ضمن نصیحت قوت توکل بخشیدش به امر حق
Story of the disciple of whose greediness and secret thoughts his Shaykh became aware. He admonished him with his tongue and in the course of his admonition bestowed on him, by Divine command, the food of trust in God.
شیخ می‌شد با مریدی بی‌درنگ ** سوی شهری نان بدانجا بود تنگ
The Shaykh, accompanied by a disciple, was going without delay towards a certain town where bread was scarce,
ترس جوع و قحط در فکر مرید ** هر دمی می‌گشت از غفلت پدید
And the dread of hunger and famine was continually presenting itself to the disciple's mind on account of his heedlessness.
شیخ آگه بود و واقف از ضمیر ** گفت او را چند باشی در زحیر
The Shaykh was aware (of this) and acquainted with his secret thoughts: he said to him, “How long wilt thou remain in torment?
از برای غصه‌ی نان سوختی ** دیده‌ی صبر و توکل دوختی
Thou art consumed (with grief) because of thy craving for bread: thou hast closed the eye of self-denial and trust in God.
تو نه‌ای زان نازنینان عزیز ** که ترا دارند بی‌جوز و مویز 2845
Thou art not (one) of the honoured favourites (of God) that thou shouldst be kept without (deprived of) walnuts and raisins.
جوع رزق جان خاصان خداست ** کی زبون هم‌چو تو گیج گداست
Hunger is the daily bread of the souls of God's elect: how is it amenable to (in the power of) a beggarly fool like thee?
باش فارغ تو از آنها نیستی ** که درین مطبخ تو بی‌نان بیستی
Be at ease: thou art not (one) of those, so that thou shouldst tarry without bread in this kitchen.”
کاسه بر کاسه‌ست و نان بر نان مدام ** از برای این شکم‌خواران عام
There are always bowls on bowls and loaves on loaves for these vulgar belly-gods.
چون بمیرد می‌رود نان پیش پیش ** کای ز بیم بی‌نوایی کشته خویش
When he (such a person) dies, the bread comes forward, saying, “O thou who didst (almost) kill thyself from fear of having no food,
تو برفتی ماند نان برخیز گیر ** ای بکشته خویش را اندر زحیر 2850
Thou art gone (from the world), (but) the bread is still there: arise and take it (if thou canst), O thou who didst (almost) kill thyself in agony!”
هین توکل کن ملرزان پا و دست ** رزق تو بر تو ز تو عاشق‌ترست
Hark, put trust in God, do not let thy feet and hands tremble (with fear): thy daily bread is more in love with thee than thou (with it).
عاشقست و می‌زند او مول‌مول ** که ز بی‌صبریت داند ای فضول
It is in love (with thee) and is lingering (only) because it knows of thy lack of self-denial, O trifler.
گر ترا صبری بدی رزق آمدی ** خویشتن چون عاشقان بر تو زدی
If thou hadst any self-denial, the daily bread would come and throw itself upon thee as lovers do.
این تب لرزه ز خوف جوع چیست ** در توکل سیر می‌تانند زیست
What is this feverish trembling for fear of hunger? In (possession of) trust in God one can live full-fed.
حکایت آن گاو کی تنها در جزیره ایست بزرگ حق تعالی آن جزیره‌ی بزرگ را پر کند از نبات و ریاحین کی علف گاو باشد تا به شب آن گاو همه را بخورد و فربه شود چون کوه پاره‌ای چون شب شود خوابش نبرد از غصه و خوف کی همه صحرا را چریدم فردا چه خورم تا ازین غصه لاغر شود هم‌چون خلال روز برخیزد همه صحرا را سبزتر و انبوه‌تر بیند از دی باز بخورد و فربه شود باز شبش همان غم بگیرد سالهاست کی او هم‌چنین می‌بیند و اعتماد نمی‌کند
Story of the cow that is alone in a great island. God most High fills the great island with plants and sweet herbs which are cows' fodder, and the cow feeds on all that (vegetation) till nightfall and grows fat (and big) as a mountain-crag. When night comes, she cannot sleep for anxiety and fear, (for she thinks), “I have fed on the whole field: what shall I eat to-morrow?” So in consequence of this anxiety she becomes thin like a toothpick. At daybreak she sees the whole field is greener and richer than it was yesterday, and again she eats and grows fat. Then again at nightfall the same anxiety seizes her. For years she has been experiencing the like of this, and (yet) she puts no confidence (in the Provider).
یک جزیره‌ی سبز هست اندر جهان ** اندرو گاویست تنها خوش‌دهان 2855
There is in the world a green island where a sweet-mouthed cow lives alone.
جمله صحرا را چرد او تا به شب ** تا شود زفت و عظیم و منتجب
She feeds on the whole field till nightfall, so that she grows stout and big and choice.
شب ز اندیشه که فردا چه خورم ** گردد او چون تار مو لاغر ز غم
During the night she becomes thin as a hair from anxiety, because she thinks, “What shall I eat to-morrow?”
چون برآید صبح گردد سبز دشت ** تا میان رسته قصیل سبز و کشت
At rise of dawn the field becomes green: the green blades and grain have grown up to (a man's) middle.
اندر افتد گاو با جوع البقر ** تا به شب آن را چرد او سر به سر
The cow falls to ravenously: till night she feeds on that (vegetation and devours it) entirely.
باز زفت و فربه و لمتر شود ** آن تنش از پیه و قوت پر شود 2860
Again she becomes stout and fat and bulky: her body is filled with fat and strength.
باز شب اندر تب افتد از فزع ** تا شود لاغر ز خوف منتجع
Then again at night she (is stricken) by panic (and) falls into a fever (of anxiety), so that from fear of seeking (vainly) for fodder she becomes lean,
که چه خواهم خورد فردا وقت خور ** سالها اینست کار آن بقر
Thinking, “What shall I eat to-morrow at meal-time?” This is what that cow does for (many) years.
هیچ نندیشد که چندین سال من ** می‌خورم زین سبزه‌زار و زین چمن
She never thinks, “All these years I have been eating from this meadow and this pasture;
هیچ روزی کم نیامد روزیم ** چیست این ترس و غم و دلسوزیم
My provender has never failed (even) for a day: what, (then), is this fear and anguish and heart-burning of mine?”
باز چون شب می‌شود آن گاو زفت ** می‌شود لاغر که آوه رزق رفت 2865
(No); when night falls that stout cow becomes lean again, thinking, “Alas, the provender is gone.”
نفس آن گاوست و آن دشت این جهان ** کو همی لاغر شود از خوف نان
The cow is the carnal soul, and the field is this world, where she (the carnal soul) is made lean by fear for her daily bread,
که چه خواهم خورد مستقبل عجب ** لوت فردا از کجا سازم طلب
Thinking, “I wonder what I shall eat in the future: whence shall I seek food for to-morrow?”
سالها خوردی و کم نامد ز خور ** ترک مستقبل کن و ماضی نگر
Thou hast eaten for years, and food has never failed: leave the future and look at the past.
لوت و پوت خورده را هم یاد آر ** منگر اندر غابر و کم باش زار
Bring to mind the food and viands thou hast eaten (already): do not regard what is to come, and do not be miserable.
صید کردن شیر آن خر را و تشنه شدن شیر از کوشش رفت به چشمه تا آب خورد تا باز آمدن شیر جگربند و دل و گرده را روباه خورده بود کی لطیفترست شیر طلب کرد دل و جگر نیافت از روبه پرسید کی کو دل و جگر روبه گفت اگر او را دل و جگر بودی آنچنان سیاستی دیده بود آن روز و به هزار حیله جان برده کی بر تو باز آمدی لوکنا نسمع او نعقل ماکنا فی اصحاب السعیر
How the lion made the ass his prey, and being thirsty after his exertions went to the spring to drink. Before his return the fox had eaten the liver together with the lungs, heart, and kidneys, which are the choicest parts. The lion looked for the heart and liver, and when he did not find them asked the fox where they were. The fox replied, “If he had possessed a heart and liver, how should he have come back to thee after receiving such a stern lesson on that day and (only) saving his life by means of a thousand devices?” “If we had hearkened or considered with understanding we should not have been among the fellows of Hell-fire.”
برد خر را روبهک تا پیش شیر ** پاره‌پاره کردش آن شیر دلیر 2870
The little fox brought the ass into the presence of the lion: the courageous lion tore him to pieces.
تشنه شد از کوشش آن سلطان دد ** رفت سوی چشمه تا آبی خورد
The King of the Beasts was made thirsty by his exertions and went to the spring to drink some water.
روبهک خورد آن جگربند و دلش ** آن زمان چون فرصتی شد حاصلش
Meanwhile the little fox, having got an opportunity, ate his (the ass's) liver, lungs, and heart.
شیر چون وا گشت از چشمه به خور ** جست در خر دل نه دل بد نه جگر
When the lion returned from the spring to eat (his prey), he looked in the ass to find the heart, (but) there was neither heart nor liver.
گفت روبه را جگر کو دل چه شد ** که نباشد جانور را زین دو بد
He said to the fox, “Where is the liver? What has become of the heart?—for no animal can do without these two (organs).”
گفت گر بودی ورا دل یا جگر ** کی بدینجا آمدی بار دگر 2875
He (the fox) replied, “If he had possessed a heart or liver, how should he have come here a second time?
آن قیامت دیده بود و رستخیز ** وآن ز کوه افتادن و هول و گریز
He had experienced that tremendous agony and turmoil, the scramble down the mountain, the terror, and the flight;
گر جگر بودی ورا یا دل بدی ** بار دیگر کی بر تو آمدی
If he had had a liver or heart, how could he have come a second time into thy presence?”
چون نباشد نور دل دل نیست آن ** چون نباشد روح جز گل نیست آن
When there is no light in the heart, ’tis no heart; when there is no spirit (in the body), ’tis naught but earth.
آن زجاجی کو ندارد نور جان ** بول و قاروره‌ست قندیلش مخوان
The (heart resembling) glass that hath no spiritual light is (like) urine and the urine-phial: do not call it a lamp.