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1
2281-2290

  • زیر دیوار بدن گنج است یا ** خانه‌‌ی مار است و مور و اژدها
  • (So that we may know whether) beneath the wall of his body there is treasure, or whether there is the house of snake and ant and dragon.

  • چون که پیدا گشت کاو چیزی نبود ** عمر طالب رفت آگاهی چه سود
  • When it became clear that he was naught (worthless), (by that time) the life of the seeker (disciple) had passed: what use (was) the knowledge (to him)?

  • در بیان آن که نادر افتد که مریدی در مدعی مزور اعتقاد به صدق ببندد که او کسی است و بدین اعتقاد به مقامی برسد که شیخش در خواب ندیده باشد و آب و آتش او را گزند نکند و شیخش را گزند کند و لیکن به نادر نادر
  • Explaining how it may happen, (though) rarely, that a disciple sincerely puts his faith in a false impostor (and believes) that he is a (holy) personage, and by means of this faith attains unto a (spiritual) degree which his Shaykh has never (even) dreamed of, and (then) fire and water do him no hurt, though they hurt his Shaykh; but this occurs very seldom.

  • لیک نادر طالب آید کز فروغ ** در حق او نافع آید آن دروغ‌‌
  • But exceptionally comes (the case of) a disciple to whom, because of his (spiritual) illumination, that falsehood (of the impostor) is beneficial.

  • او به قصد نیک خود جایی رسد ** گر چه جان پنداشت و آن آمد جسد
  • He, by his goodly purpose, attains unto a (high) degree, although he fancied (the impostor to be) soul, and that (soul) proved to be (only) body.

  • چون تحری در دل شب قبله را ** قبله نی و آن نماز او روا 2285
  • (It is) like trying to find the qibla in the heart (depth) of night: the qibla is not (found), but his (the seeker's) prayer is valid.

  • مدعی را قحط جان اندر سر است ** لیک ما را قحط نان بر ظاهر است‌‌
  • The impostor has a dearth of soul within, but we have a dearth of bread without.

  • ما چرا چون مدعی پنهان کنیم ** بهر ناموس مزور جان کنیم‌‌
  • Why should we conceal (our poverty) like the impostor and suffer agony for the sake of false reputation?”

  • صبر فرمودن اعرابی زن خود را و فضیلت صبر و فقر بیان کردن با زن‌‌
  • How the Bedouin bade his wife be patient and declared to her the excellence of poverty.

  • شوی گفتش چند جویی دخل و کشت ** خود چه ماند از عمر افزون‌‌تر گذشت‌‌
  • Her husband said to her, “How long wilt thou seek income and seed-produce? What indeed is left of (our) life? Most (of it) is past.

  • عاقل اندر بیش و نقصان ننگرد ** ز آن که هر دو همچو سیلی بگذرد
  • The sensible man does not look at increase or deficiency, because both (these) will pass by like a torrent.

  • خواه صاف و خواه سیل تیره رو ** چون نمی‌‌پاید دمی از وی مگو 2290
  • Whether it (life) be pure (clear and untroubled) or whether it be a turbid flood, do not speak of it, since it is not enduring for a moment.