این الف وین میم ام بود ماست ** میم ام تنگست الف زو نر گداست 2330
This alif and this mím are the mother (umm) of our existence: the mím of umm is narrow (distressful), and the alif is (begging for deliverance) from it (like) a sturdy beggar.
آن الف چیزی ندارد غافلیست ** میم دلتنگ آن زمان عاقلیست
(The state denoted by) ‘alif possesses nothing’ is forgetfulness (unconsciousness); the distressful mím is (denotes) the time of rationality (consciousness).
در زمان بیهشی خود هیچ من ** در زمان هوش اندر پیچ من
During the time of unconsciousness I am nothing at all; during the time of consciousness I am in torment.
هیچ دیگر بر چنین هیچی منه ** نام دولت بر چنین پیچی منه
Do not lay another nothing upon a nothing like this; do not put the name of ‘(worldly) fortune’ upon a torment like this.
خود ندارم هیچ به سازد مرا ** که ز وهم دارم است این صد عنا
Truly (the state of) ‘I possess nothing’ suits me better, since these hundred troubles arise from imagining that I possess (something).
در ندارم هم تو داراییم کن ** رنج دیدم راحت‌افزاییم کن 2335
Just in (the state where) I possess nothing do Thou act in sovereign fashion towards me. I have suffered pain: do Thou increase my pleasure.
هم در آب دیده عریان بیستم ** بر در تو چونک دیده نیستم
I will just stand naked in (a flood of) tears at Thy gate, since I have no sight.
آب دیده‌ی بنده‌ی بی‌دیده را ** سبزه‌ای بخش و نباتی زین چرا
Do Thou bestow on the tears of Thy sightless slave a verdure and vegetation from this (bountiful) pasture;
ور نمانم آب آبم ده ز عین ** هم‌چو عینین نبی هطالتین
And if I leave no tears (in my eyes), do Thou give me tears (flowing abundantly) from an eye like the two streaming eyes of the Prophet.
او چو آب دیده جست از جود حق ** با چنان اقبال و اجلال و سبق
Since he, with all that high fortune and majesty and pre-eminence, sought tears from the bounty of God,
چون نباشم ز اشک خون باریک‌ریس ** من تهی‌دست قصور کاسه‌لیس 2340
How should not I, an empty-handed destitute lick-platter, spin fine webs of blood-stained tears?
چون چنان چشم اشک را مفتون بود ** اشک من باید که صد جیحون بود
Inasmuch as an eye like that (of the Prophet) is enamoured of tears, it behoves my tears to be (like) a hundred great rivers.”
قطره‌ای زان زین دو صد جیحون به است ** که بدان یک قطره انس و جن برست
A single drop of those (tears) is better than these two hundred great rivers, for by that single drop mankind and the Jinn were saved.
چونک باران جست آن روضه‌ی بهشت ** چون نجوید آب شوره‌خاک زشت
Since that Garden of Paradise sought rain, how should not the foul briny soil seek water?
ای اخی دست از دعا کردن مدار ** با اجابت یا رد اویت چه کار
O comrade, do not refrain from invoking (God): what business do you have with His acceptance or rejection (of your prayer)?
نان که سد و مانع این آب بود ** دست از آن نان می‌بباید شست زود 2345
Since bread (worldliness) was the barrier and obstacle to this water (tears), you must quickly wash your hands of that bread.
خویش را موزون و چست و سخته کن ** ز آب دیده نان خود را پخته کن
Make yourself harmonious and congruous and balanced: let your bread be baked well with (burning) tears.
آواز دادن هاتف مر طالب گنج را و اعلام کردن از حقیقت اسرار آن
How the Voice from heaven called to the seeker of the treasure and acquainted him with the truth of the mysteries thereof.
اندرین بود او که الهام آمدش ** کشف شد این مشکلات از ایزدش
He was (engaged) in this (prayer) when inspiration came to him and these difficulties were solved for him by God,
کو بگفتت در کمان تیری بنه ** کی بگفتندت که اندر کش تو زه
Saying, “It (the Divine intimation) told you to put an arrow to the bow, (but) when were you told to pull the bowstring (hard)?
او نگفتت که کمان را سخت‌کش ** در کمان نه گفت او نه پر کنش
It did not tell you to draw the bow hard: it bade you put (the arrow) to the bow, not ‘shoot with your full strength.’
از فضولی تو کمان افراشتی ** صنعت قواسیی بر داشتی 2350
You, from (motives of) vanity, raised the bow aloft and brought to a high pitch the art of archery.
ترک این سخته کمانی رو بگو ** در کمان نه تیر و پریدن مجو
Go, renounce this skill in drawing the strongbow: put the arrow to the bow and do not seek to draw to the full extent (of your power).
چون بیفتد بر کن آنجا می‌طلب ** زور بگذار و بزاری جو ذهب
When it (the arrow) falls, dig up the spot and search: abandon (trust in) strength and seek the gold by means of piteous supplication.”
آنچ حقست اقرب از حبل الورید ** تو فکنده تیر فکرت را بعید
That which is real is nearer than the neck-artery; you have shot the arrow of thought far afield.
ای کمان و تیرها بر ساخته ** صید نزدیک و تو دور انداخته
O you who have provided yourself with bow and arrows, the prey is near and you have shot far.
هرکه دوراندازتر او دورتر ** وز چنین گنجست او مهجورتر 2355
The farther one shoots, the farther away and more separated is he from a treasure like this.
فلسفی خود را از اندیشه بکشت ** گو بدو کوراست سوی گنج پشت
The philosopher killed (exhausted) himself with thinking: let him run on (in vain), for his back is turned towards the treasure.
گو بدو چندانک افزون می‌دود ** از مراد دل جداتر می‌شود
Let him run on: the more he runs, the more remote does he become from the object of his heart’s desire.
جاهدوا فینا بگفت آن شهریار ** جاهدوا عنا نگفت ای بی‌قرار
That (Divine) King said, “(those who) have striven in (for) Us”: He did not say, “(those who) have striven away from Us,” O restless one,
هم‌چو کنعان کو ز ننگ نوح رفت ** بر فراز قله‌ی آن کوه زفت
As (was the case with) Canaan, who in disdain of Noah went up to the top of that great mountain.
هرچه افزون‌تر همی‌جست او خلاص ** سوی که می‌شد جداتر از مناص 2360
The more he sought deliverance (by turning) towards the mountain, the more was he separated from the place of refuge,
هم‌چو این درویش بهر گنج و کان ** هر صباحی سخت‌تر جستی کمان
Like this dervish (who) for the sake of the treasure and the mine (of riches) sought (to thaw) the bow more strongly every morning,
هر کمانی کو گرفتی سخت‌تر ** بود از گنج و نشان بدبخت‌تر
And the more strongly he gripped the bow each time, the worse luck he had in respect of (finding) the treasure and (hitting) the mark.
این مثل اندر زمانه جانی است ** جان نادانان به رنج ارزانی است
This parable is of vital import (to the soul) in the world: the soul of the ignorant is worthy of pain (deserves to suffer.)
زانک جاهل ننگ دارد ز اوستاد ** لاجرم رفت و دکانی نو گشاد
Inasmuch as the ignoramus disdains his teacher, consequently he goes and opens a new shop.
آن دکان بالای استاد ای نگار ** گنده و پر کزدمست و پر ز مار 2365
O (you who are vain and specious as a) picture, that shop, (set up) over the teacher, is stinking and full of scorpions and snakes.
زود ویران کن دکان و بازگرد ** سوی سبزه و گلبنان و آب‌خورد
Quickly lay waste that shop and turn back to the greenery and the rose-tress and the watering-place;
نه چو کنعان کو ز کبر و ناشناخت ** از که عاصم سفینه‌ی فوز ساخت
Not like Canaan, who from pride and ignorance made of the “protecting” mountain a ship (ark) of safety.
علم تیراندازیش آمد حجاب ** وان مراد او را بده حاضر به جیب
His (the fakir’s) knowledge of archery became a veil (barrier) to him, while (all the time) he had that object of desire present in his bosom.
ای بسا علم و ذکاوات و فطن ** گشته ره‌رو را چو غول و راه‌زن
Oh, how often have knowledge and keen wits and understandings become as (deadly as) the ghoul or brigand to the wayfarer!
بیشتر اصحاب جنت ابلهند ** تا ز شر فیلسوفی می‌رهند 2370
Most of those destined for Paradise are simpletons (simple-minded), so that they escape from the mischief of philosophy.
خویش را عریان کن از فضل و فضول ** تا کند رحمت به تو هر دم نزول
Strip yourself of (useless) learning and vanity, in order that (the Divine) mercy may descend on you at every moment.
زیرکی ضد شکستست و نیاز ** زیرکی بگذار و با گولی‌بساز
Cleverness is the opposite of abasement and supplication: give up cleverness and sort with stupidity.
زیرکی دان دام برد و طمع و گاز ** تا چه خواهد زیرکی را پاک‌باز
Know that cleverness is a trap for (a means of) gaining victory and (indulging) ambition and a scarecrow (such as is used by fowlers): why should the pure devotee wish to be clever?
زیرکان با صنعتی قانع شده ** ابلهان از صنع در صانع شده
The clever ones are content with an ingenious device; the simple ones have gone (away) from the artifice to rest in the Artificer,
زانک طفل خرد را مادر نهار ** دست و پا باشد نهاده بر کنار 2375
Because at breakfast time a mother will have laid the little child’s hands and feet (in repose) on her bosom.
حکایت آن سه مسافر مسلمان و ترسا و جهود و آن کی به منزل قوتی یافتند و ترسا و جهود سیر بودند گفتند این قوت را فردا خوریم مسلمان صایم بود گرسنه ماند از آنک مغلوب بود
Story of the three travellers—a Moslem, a Christian, and a Jew— who obtained (a gift of) some food at a hostelry. The Christian and the Jew had already eaten their fill, so they said, “Let us eat this food to-morrow.” The Moslem was fasting, and he remained hungry because he was overpowered (by his companions).
یک حکایت بشنو اینجا ای پسر ** تا نگردی ممتحن اندر هنر
Here listen to a story, O son, in order that you may not suffer affliction in (relying upon) talent.
آن جهود و مومن و ترسا مگر ** همرهی کردند با هم در سفر
As it happened, a Jew and a true believer and a Christian travelled together on a journey.
با دو گمره همره آمد مومنی ** چون خرد با نفس و با آهرمنی
A true believer travelled along with two miscreants, like reason (associated) with a carnal soul and Devil.
مرغزی و رازی افتند از سفر ** همره و هم‌سفره پیش هم‌دگر
In travel the man of Merv and the man of Rayy meet one another as companions on the road and at table.